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enIntroduction: A Brief History of Prophetic Movements 1788-1832http://www.rc.umd.edu/editions/southey_prophecy/HTML/intro
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<div class="paratext" id="body.1_div.1"><h3>Introduction</h3><div class="ab"><strong xmlns="">A Brief History of Prophetic Movements 1788-1832</strong></div><p class=""><strong>1</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The commentaries on millenarian enthusiasm<a href="#1">&#160;[1]</a><a name="1back">&#160;</a> reproduced in this edition date from two significant periods in the career of a onetime religious and political radical, who was so fascinated by prophecy that he portrayed it in poem after poem. Robert Southey was a friend of prophets and their followers when in 1796 he published the epic <span xmlns="" class="titlem">Joan of Arc</span>, in which the central focus is on the power of Joan&#8217;s prophetic conviction to inspire both herself and others. He followed it with the Arabian epic <span xmlns="" class="titlem">Thalaba the Destroyer</span> (1801), in which the hero is named as one of the Taliban&#8212;Muslim fanatics believing themselves to be called by God to stamp out corruption and heresy, even at the cost of their own lives. His next epic <span xmlns="" class="titlem">Madoc</span> (1805), featured a Native American prophet, Neolin, who enthralled his tribe, persuading them he could propitiate the gods and foresee future events. And <span xmlns="" class="titlem">The Curse of Kehama</span> (1810) demanded that readers, if they were to follow its plot with interest, must suspend their disbelief in Hindu &#8216;superstitions&#8217;.</p><p class=""><strong>2</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Given Southey&#8217;s abiding interest in the nature and culture of prophetic belief, it is not surprising that he should have provided some of the first detailed accounts of the prophetic movements of his time. The first, from <a class="link_ref" href="/editions/southey_prophecy/HTML/Espriella.html" title="his mock-travelogue Letters from England by Don Manuel Alvarez Espriella">his mock-travelogue <span xmlns="" class="titlem">Letters from England by Don Manuel Alvarez Espriella</span></a> was written between 1805-07, when Southey, settled in Keswick and remote from the radical acquaintances of his 1790s&#8217; years in Bristol, was revising his political and religious views in the wake of Napoleonic aggression in Iberia. The second, <a class="link_ref" href="/editions/southey_prophecy/HTML/Holmes.html" title="a piece from the Quarterly Review of 1809">a piece from the <span xmlns="" class="titlem">Quarterly Review</span> of 1809</a>, shows him gathering information about religious sects in America and their relationship to millenarianism in Britain. The third, an <a class="link_ref" href="/editions/southey_prophecy/HTML/Wesley.html" title="extract from his 1820 Life of Wesley">extract from his 1820 <span xmlns="" class="titlem">Life of Wesley</span></a>, appeared when he, faced by the revival of radical agitation in the years of the Peterloo Massacre and the trial of Queen Caroline, made it his business to detect threats to the established church and state and to diagnose their underlying causes. Here, he cites examples of popular enthusiasm to demonstrate that even Wesley, though often cautious about such manifestations, sometimes gave them credit. Yet he is still an admirer of Wesley, both for having the charisma to awaken people&#8217;s spiritual consciences and for directing the movement he began disinterestedly, rather than for self-glorification or political influence (the operative contrast being with Lord George Gordon). The fourth is <a class="link_ref" href="/editions/southey_prophecy/HTML/Gregoire.html" title="an article from the Quarterly Review of 1822">an article from the <span xmlns="" class="titlem">Quarterly Review</span> of 1822</a>, surveying popular prophetic movements in the past and present in great detail. This piece constitutes one of the most comprehensive studies of millenarian enthusiasm to be published in the Romantic era. In all these commentaries, it is apparent that Southey viewed religious enthusiasm as a quintessential part of the spirit of the age, a social phenomenon with political ramifications, capable of fomenting revolutionary fervour.</p><p class=""><strong>3</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;How perceptive was he? To what extent, looking back from the twenty-first century, does Southey&#8217;s diagnosis ring true? And how do the details that he put into print for the first time&#8212;details, for example, of the Avignon prophets <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a> and <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#WrightJohn" title="John Wright">John Wright</a>, of <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BrothersRichard" title="Richard Brothers">Richard Brothers</a> and of <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#SouthcottJoanna" title="Joanna Southcott">Joanna Southcott</a>&#8212;resonate in the wider context of prophetic writing in the period? To answer these questions it is necessary to survey the history of prophecy and of the culture in which it was received.</p><div class="center">**************</div><p class=""><strong>4</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;In 1780 most Britons, whether they were Anglicans or dissenters, accepted the conventional Christian teaching that the millennium was a distant event. They believed in the gradual passage of the present, sinful, world into the reign of Christ at some unknown time in the future. After a thousand years of Christ&#8217;s kingdom on earth, judgment and apocalypse would occur. By the 1790s, things had changed: after the unprecedented upheaval of the French Revolution many abandoned the conventional view and expected the millennium to arrive in their own lifetime, preceded by apocalyptic destruction. This expectation was shared by poets and political leaders as well as sectarians and self-styled prophets. It was reflected in the verse of self-taught writers such as Joanna Southcott and William Blake and in the prose of university-educated scholars such as G. S. Faber and S. T. Coleridge. Social reformers, clerical conservatives and religious revolutionaries all preached versions of the ancient belief, set down in the books of Daniel and Revelation, that the world would be convulsed by apocalyptic destruction only to be renewed in a millennium of peace and plenty. In the words of historian W. H. Oliver, millenarianism was &#8216;distributed over English society as a whole, and was felt by every group, from landed proprietors to out-of-work factory hands&#8217;.<a href="#2">&#160;[2]</a><a name="2back">&#160;</a></p><p class=""><strong>5</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The prophetic movements of the French Revolutionary period have been studied by numerous historians, in the wake of the groundbreaking assessment of millenarian and radical politics in E. P Thompson&#8217;s <span xmlns="" class="titlem">The Making of the English Working Class</span> (1963). Thompson&#8217;s discussion of the impact on nineteenth-century society of Richard Brothers and Joanna Southcott ensured that popular millenarianism would no longer be dismissed as the fantasy of crackpots. Subsequently, more detailed work by Clarke Garrett and J. F. C. Harrison revealed the sheer extent to which millenarianism&#8212;and the interconnected practices of mesmerism, mysticism and popular medicine&#8212;shaped British radicalism in the aftermath of the French Revolution.<a href="#3">&#160;[3]</a><a name="3back">&#160;</a> Millenarianism was not an addition to radical politics but one of the principal discourses in which that politics was formulated, and not only for the urban labouring class but also, as Garrett and Oliver reveal, for &#8216;respectable&#8217; middle-class dissenters such as Joseph Priestley and Richard Price. Indeed, it was Price who, in a 1789 sermon to the London Revolution Society, imagined that events in France would bring about an era in which the nations &#8216;would beat (as Isaiah prophesies) their swords into ploughshares, and their spears into pruning hooks&#8217;.<a href="#4">&#160;[4]</a><a name="4back">&#160;</a> Priestley went further still, abandoning his earlier belief in a gradual progress to a distant millennium and announcing that the violence of the French Revolution was fulfilling Daniel&#8217;s prophecies that a fifth monarchy, ruled by the Son of Man, would supersede all others.<a href="#5">&#160;[5]</a><a name="5back">&#160;</a></p><p class=""><strong>6</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The flavour of this radical conflation of contemporary world events and biblical texts is revealed in the diary of Thomas Holcroft. On 20 February 1799, after Napoleon&#8217;s defeat in Egypt, Holcroft called on William Sharp, the engraver and radical campaigner, and</p><div class="blockquote">paid him for his print of <span xmlns="" class="titlem">The Sortie of Gibraltar;</span> which he said ... was the last on such a subject, meaning the destruction of war, that would ever be published.. . . The wisdom of the Creator had occasioned all our miseries: but the tongue of wisdom was now subdued, meaning Egypt, which was not only a slip of land resembling a tongue, but the place in which the learning of the world originated. Thus, by the help of a pun and a metaphor, he had double proof... Syria, Palestine, and all these countries are soon to be revolutionized; and those who do not take up arms against their fellow men, are to meet at the Grand Millennium.<a href="#6">&#160;[6]</a><a name="6back">&#160;</a></div>
Horrified at this kind of optimistic interpretation of revolutionary violence, Edmund Burke depicted Price, Priestley, and their fellow millenarians as dangerous subversives, comparing them with the regicide sectarians of Britain&#8217;s revolution of the 1640s. From then on, millenarianism, real and accused, became a crucial factor in the vituperative war of words that polarized British politics and precipitated the imprisonment of many opponents of the government.
<p class=""><strong>7</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Millenarianism became a feature of the urban, artisan culture that produced the political societies that the government feared would bring about revolution. William Sharp was a not untypical example: a member of the London Corresponding Society, he associated with other millenarians and sectarians, including <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a>. Like many dissenting Londoners, he already had a history of millenarian faith. Followers of Emmanuel Swedenborg (including, for a short time, William Blake) believed that the millennium had already arrived. Faced with dissension in their New Jerusalem church, however, many transferred their allegiance to the most famous and extraordinary millenarian prophet to emerge in the 1790s&#8212;<a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BrothersRichard" title="Richard Brothers">Richard Brothers</a>. Brothers, as Morton D. Paley has shown, had begun prophesying in 1792.<a href="#7">&#160;[7]</a><a name="7back">&#160;</a> Then, he had declared that Britain&#8217;s war with revolutionary France presaged the &#8216;fall of Monarchy in Europe&#8217;.<a href="#8">&#160;[8]</a><a name="8back">&#160;</a> By 1795 he was announcing that God had commanded him to bear witness that George III would deliver up his crown to him. London was Babylon; the British monarchy was the Beast of the Book of Revelation: both would be destroyed by an apocalyptic earthquake with only those who followed Brothers to Jerusalem escaping to found a new millennium there. Brothers announced himself to be the prince of the Israelites, sent by God to lead the Hebrews back to the promised land.</p><p class=""><strong>8</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Brothers scheduled the earthquake for 4 June. Unfortunately for him, he was not by that time on his way to the Holy Land, but confined, by order of the Lord Chancellor, in a private madhouse. Alarmed by Brothers&#8217; statements, the ministry had had him arrested, on 4 March, on the charge of &#8216;wickedly writing, publishing, and printing various fantastical prophecies, with intent to cause dissension and other disturbances within the realm&#8217;.<a href="#9">&#160;[9]</a><a name="9back">&#160;</a> According to the <span xmlns="" class="titlem">Times</span>, the arrest was justified, for Brothers had &#8216;become the tool of a faction, employed to seduce the people, and to spread fears and alarms&#8217;.<a href="#10">&#160;[10]</a><a name="10back">&#160;</a> Visited by known radicals,<a href="#11">&#160;[11]</a><a name="11back">&#160;</a> Brothers, in the ministry&#8217;s eyes, threatened to bring about revolution and regicide by harnessing religious fervour to democratic politics&#8212;and this at a time of millenarian preaching by reformers such as Coleridge, who viewed the French Revolution as the beginning of the Last Days, heralding apocalypse. James Gillray illustrated the government&#8217;s fear with a caricature in which Brothers appears as an agent of revolutionary France, against a backdrop of a burning London.<a href="#12">&#160;[12]</a><a name="12back">&#160;</a></p><p class=""><strong>9</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Brothers seemed dangerous to the government because the millenarian ideology of reformers such as Price and Priestley, taken into the working classes by charismatic figures such as Brothers, resembled the radical Protestantism of the seventeenth century. Then, groups such as the Muggletonians had supported the overthrow of the monarchy in the name of millenarian religion. Now, dissenters were consciously reviving their ideas and those of men such as the regicide John Milton, who, in his political tracts, <span xmlns="" class="titlem">Of Reformation</span> and <span xmlns="" class="titlem">Areopagitica,</span> had identified the English republic of the 1640s with the prophesied second coming of Christ, the &#8216;shortly-expected king&#8217;. This heady brew of prophecy and politics had issued in the execution of Charles I. Now, Pitt and his ministers, after George III was attacked in his carriage on the way to open Parliament, were desperate to prevent a repeat. They had Coleridge, admirer of Priestley and Milton and writer of millenarian poetry that condemned Britain&#8217;s rulers, spied upon. And as a warning to millenarian radicals, they had Gilbert Wakefield, a retiring classical scholar influenced by Milton&#8217;s writings, thrown in prison. Wakefield had been typical of many dissenters in adopting the tones of a seer, as this example of his work from 1796 reveals: &#8216;I see that deluge of mighty waters gradually subside into their wonted channel: I see them flow with a majestic tranquility to the ocean, and all the traces of their former ravages obliterated by one extensive and expanding Paradise of verdure, fertility, and beauty&#8217;.<a href="#13">&#160;[13]</a><a name="13back">&#160;</a> Wakefield&#8217;s flood is the deluge of the French Revolution. He welcomes it because it promises, in the pattern of millenarian religious dissent, a paradise of beauty after its awful destructiveness. Wakefield&#8217;s imprisonment told other millenarian writers that a gentlemanly education and a retiring scholarly life would not save them from prosecution. Prophetic texts, as well as agitation on the streets, could put one&#8217;s liberty in danger. By 1798 Brothers languished in a madhouse, Wakefield rotted in jail, Priestley fretted in America. Government repression seemed to have stamped out religious radicalism.</p><p class=""><strong>10</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Millenarianism proved a hardier plant than the ministry expected, although it persisted in different forms, some simply less visible, others less immediately worrying. A less visible form was Mesmerism, a practice based on the belief that humans could learn to channel, for the benefit of others, the universal ether of which the world was created. To orthodox scientists and priests, Mesmerism and millenarianism went together. They were an infectious new plague: the Edinburgh chemist John Robison, for instance, feared the &#8216;almost irresistible&#8217; influence of an association dedicated to &#8216;rooting out all the religious establishments, and overturning the existing governments of Europe&#8217;. The members of this association were, he diagnosed, &#8216;Magicians-Magnetisers-Exorcists, &amp;c&#8217;.<a href="#14">&#160;[14]</a><a name="14back">&#160;</a> And for former radical W. H. Reid, millenarian medicine threatened London itself: a set of &#8216;Infidel mystics&#8217;, &#8216;made up of Alchymists, Astrologers, Calculators, Mystics, Magnetizers, Prophets, and Projectors&#8217;, had embraced the politics of France and were spreading democracy among the &#8216;lower orders&#8217;.<a href="#15">&#160;[15]</a><a name="15back">&#160;</a> Mesmerism and millenarianism appealed to the &#8216;lower orders&#8217; because they gave power to men who were otherwise powerless&#8212;excluded by poverty and/or faith from voting or holding office: men like the engraver <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#BryanWilliam" title="William Bryan">William Bryan</a>, who after visiting the secret Society of Avignon became a healer and magnetist in Bristol. The painter Phillipe De Loutherborg also thought himself to be empowered to manipulate divine grace for medicinal purposes. He became a faith healer as well as a kabbalistic hermeneutist and apocalyptic artist.</p><p class=""><strong>11</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; If faith healing was a displaced form of millenarianism (an attempt to realize the prophet&#8217;s role at the level of the body), then so was the political philosophy of William Godwin, himself a lapsed dissenting minister. Godwin&#8217;s <span xmlns="" class="titlem">Essay Concerning Political Justice</span> (1793) was ostensibly atheist. Yet, although he rejected the Christianity he had once taught, Godwin retained in his secular vision of historical progress the pattern of millennialist belief. As men became more rational and desires withered, government would also die away because men would act for what they reasoned to be right&#8212;the greater good of all. Even sexual desires would be replaced by a recognition of what was reasonable. Godwin attacked marriage as &#8216;the worst of all laws&#8217; and &#8216;the worst of all properties&#8217;,<a href="#16">&#160;[16]</a><a name="16back">&#160;</a> and envisaged a slow, natural progression to a rational, communal society, to an anarchistic millennium in which people would live without private property or government, in equality and peace. He offered, that is to say, a secularized and politicized version of the Christian belief in a slow transition of this world to the millennial one, without apocalyptic destruction intervening. Because of this long timescale, and because Godwin thought the transition was inevitable, requiring no immediate political action to bring it about, the government did not prosecute him. And his vogue was in any case brief. Nevertheless, Godwin was a continuing influence on Coleridge and Wordsworth, who retained the imprint of his ideas even though they came to reject his exclusive emphasis on rationalism. And Godwin inspired Percy Shelley, helping to shape some of the greatest millenarian poetry of the age in <span xmlns="" class="titlem">Prometheus Unbound</span>.</p><p class=""><strong>12</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Godwin&#8217;s philosophical millennialism may have appealed to poets, but it revolted conservative politicians and Christian philosophers. In 1798 the Revd. Thomas Malthus challenged it in a seminal work whose continuing cultural power often obscures the fact that it was the mirror image of the millennialist system it was designed to refute. Malthus charged Godwin with naive prophesying and set out to answer him in statistical and empiricist terms. But Malthus also adopted prophetic tones: he adapted the language of the Bible and of Milton to depict humanity facing a perpetual apocalypse without a millennium to follow it:</p><div class="blockquote">The power of population is so superior to the power in the earth to produce subsistence for man, that premature death must in some shape or other visit the human race. The vices of mankind are active and able ministers of depopulation. They are the precursors in the great army of destruction; and often finish the dreadful work themselves. But should they fail in this war of extermination, sickly seasons, epidemics, pestilence, and plague advance in terrific array, and sweep off their thousands and ten thousands. Should success be still incomplete, gigantic inevitable famine stalks in the rear, and with one mighty blow levels the population with the food of the world.<a href="#17">&#160;[17]</a><a name="17back">&#160;</a></div>
Malthus&#8217;s arguments achieved great and lasting power. He had spoken to Britons&#8217; fears about increasing population and poverty among the labouring classes and had voiced their anxieties about national immorality and possible defeat in the war with France. Much of the public subscribed to Malthus&#8217;s apocalyptic vision of a nation deserving war, plague, famine and pestilence, as Revelation suggested, if it did not mend its ways. So convincing was Malthus&#8217;s combination of statistical &#8216;proof&#8217; and prophetic rhetoric that the government introduced measures designed to discourage the poor from having large families. For many churchmen too, Malthus had proved the habits of rural labourers to be not only immoral but a threat to national prosperity. Malthus&#8217;s apocalyptic scenario encouraged Evangelical clerics to reform the poor, while his analysis prompted secular economists to apply statistics to the study of society.
<p class=""><strong>13</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; <a class="link_ref" href="/editions/southey_prophecy/HTML/people.html#SouthcottJoanna" title="Joanna Southcott">Joanna Southcott</a> had plenty of experience of rural poverty and the social tensions it provoked. A former servant in rustic Devon, she had little education or wealth. But she had self-belief, and a gift for prediction that appealed to people (especially women) of her background all over rural England. So when she arrived in London in 1802, she was already a self-proclaimed prophet with an established following.<a href="#18">&#160;[18]</a><a name="18back">&#160;</a> She rapidly attracted many of Brothers&#8217; followers, including William Sharp, who tried to make William Blake a Southcottian too.<a href="#19">&#160;[19]</a><a name="19back">&#160;</a> Although Brothers himself disowned her, Southcott continued to win support, hinting that she was the woman mentioned in Genesis 3:15 whose &#8216;seed&#8217; would bruise the head of the serpent. She offered visions of the New Jerusalem in which her followers would live after the &#8216;woman clothed with the sun&#8217; had given birth to &#8216;a man child, who was to rule all nations&#8217;.<a href="#20">&#160;[20]</a><a name="20back">&#160;</a> This event, according to the Book of Revelation, would precipitate the apocalyptic battle in which Satan would be cast down.</p><p class=""><strong>14</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southcott gained a remarkable hold on the popular imagination&#8212;as many as 100,000 may, by 1808, have accepted the seals of salvation she issued. And the hold was long-lived, for even after she died, in 1814, having announced she was pregnant with the child who would rule in the coming millennium, many of her followers continued to look for the Shiloh she had borne. At least two men tried to fill the role: testament to the continuing need throughout the Romantic period to believe in a divine intervention that would transform living conditions and bring about peace, security and wealth on this earth. To a nation facing economic depression and unprecedented social change, the appeal of Southcott is understandable.</p><p class=""><strong>15</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southcott steered deliberately clear of the political radicalism with which Brothers had been associated. Her writing was avowedly loyal to the government and in this it was similar to the millenarian prophecies of a number of well-educated, higher-class, exegetes of scripture. The appeal of millenarianism was not confined to urban artisan radicals and to the labouring poor by any means. Bishops and dons also felt the need to interpret the European war that followed the French Revolution as the fulfilment of Old Testament predictions. They differed, however, from Priestley, Price and Brothers on the question of whether Britain was to be singled out by God as one of the sinful monarchies deserving destruction or whether it would be the nation chosen to restore the Jews to the New Jerusalem. Samuel Horsley was a successful churchman&#8212;a bishop and a fellow of the Royal Society&#8212;when, responding to the French Revolution, he turned to prophesying. Horsley regarded the &#8216;French Democracy, from its infancy to the present moment&#8217;, as &#8216;a conspicuous and principal branch at least of the western Antichrist&#8217;.<a href="#21">&#160;[21]</a><a name="21back">&#160;</a> The rise of the Antichrist would, as predicted in Daniel, accompany &#8216;a dissolution of the whole fabric of the external world&#8217; and then the second coming.<a href="#22">&#160;[22]</a><a name="22back">&#160;</a> Napoleon&#8217;s appearance was a stage in the rising of the Antichrist too: it was Britain&#8217;s prophetic destiny to resist him.</p><p class=""><strong>16</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; G. S. Faber, fellow of Lincoln College Oxford and then prebend of Salisbury Cathedral, agreed. Like Horsley, a successful pillar of the established church, Faber was no radical. He too saw the progress of the French Revolution as evidence that the triumph of the Antichrist was at hand, preceding apocalypse and the return of the Jews to the New Jerusalem. The battle of Trafalgar, Faber thought, might be evidence that Britain was the great &#8216;maritime power&#8217;, the messenger nation of Isaiah 18, which would alone be saved like &#8216;a column in the midst of surrounding ruins [w]hile mighty empires totter to their base, and while Antichrist advances with rapid strides to his predicted sovereignty over the inslaved kings&#8217;.<a href="#23">&#160;[23]</a><a name="23back">&#160;</a> James Hatley Frere was still more specific in his identification of Napoleon as the Beast of Revelation who would reign in Rome and Palestine as a false Messiah. In their many books, Horsley, Faber and Frere ranged their millenarianism against the political radicalism that coloured the prophetic interpretations of contemporary history made by men such as Price, Priestley, and, at least in the 1790s, Coleridge too. Britain, they implied, was far from being one of the sinful monarchies to be cast down, as the Bible predicted. Instead, it might be the nation chosen by God to lead people to the New Jerusalem.</p><p class=""><strong>17</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Faber and Frere were interpreters, men whose prophetic activities were confined to writing. But by the 1820s one of their students had turned to action. Millenarian prophecy often went hand-in-hand with new and &#8216;alternative&#8217; practices in which the body was viewed as the source of spiritual power. This was the case in the church of the Revd. Edward Irving, a Scots preacher and prot&#233;g&#233; of Coleridge, whose apocalyptic sermons won him fame in 1820s London. Irving credited Coleridge with helping him to see the &#8216;error under which the whole of the Church is lying, that the present world is to be converted unto the Lord, and so slide by a natural inclination into the Church&#8212;the present reign of Satan hastening, of its own accord, into the millennial reign of Christ&#8217;.<a href="#24">&#160;[24]</a><a name="24back">&#160;</a> Influenced by Coleridge&#8217;s views, Irving came to believe in the necessity of an apocalypse to convulse the sinful world into a millennial one. But he became a far more literal and dogmatic interpreter of scripture than Coleridge ever was. The French Revolution, he believed, had precipitated the pouring out of the six vials of wrath upon the Beast. Now, after thirty years, the seventh was about to be poured. Destruction and renewal was at hand; the dead would live again on earth with the returned Christ.</p><p class=""><strong>18</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; These views, announced in stirring sermons, made Irving a fashionable sensation and drew to his Regent Square church a devoted following. But Irving&#8217;s views were not in themselves extraordinary, for he was himself a follower of Frere who interpreted the Napoleonic wars in the light of the Bible and espoused, as a result, anti-democratic politics. Irving had offered himself to Frere &#8216;as your pupil, to be instructed in prophecy&#8217; in 1824.<a href="#25">&#160;[25]</a><a name="25back">&#160;</a> And his own views revealed Frere&#8217;s influence. Coleridge, though by the 1820s sharing their dislike of political radicalism, found them both too literal and blindly subjective: he wrote that they took &#8216;out of their Bible what they had themselves put in&#8217;.<a href="#26">&#160;[26]</a><a name="26back">&#160;</a> Yet Coleridge himself was sure that the predictions of the Bible prophets would come true, if unsure of when or how. In 1830 Thomas Chalmers reported him &#8216;unfolding his own scheme of the Apocalypse&#8212;talking of the mighty contrast between its Christ and the Christ of the Gospel narrative, Mr. Coleridge said that Jesus did not come now as before-meek and gentle, healing the sick and feeding the hungry, and dispensing blessings all around, but he came on a white horse; and who were his attendants?&#8212;famine, and war, and pestilence&#8217;.<a href="#27">&#160;[27]</a><a name="27back">&#160;</a></p><p class=""><strong>19</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Still millenarian after all those years, Coleridge admired Irving&#8217;s prophetic person if not his actual interpretations. In 1829 he declared that the Scot had &#8216;more of the Head and Heart, the Life, the Unction, and the genial power of MARTIN LUTHER than any man now alive&#8217;.<a href="#28">&#160;[28]</a><a name="28back">&#160;</a> Irving seemed to embody the vatic role that Coleridge had previously seen as the prerogative of Wordsworth (whom he likened to a prophet in his &#8216;Lines to William Wordsworth&#8217;). He was a Romantic genius, &#8216;a mighty wrestler in the cause of Spiritual Religion&#8217;, albeit one in need of guidance.<a href="#29">&#160;[29]</a><a name="29back">&#160;</a></p><p class=""><strong>20</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Ironically enough, it was Irving&#8217;s assumption of spiritual power, his attempt to be a prophet in person rather than just, like Frere and Faber, an interpreter of prophecy, that brought about his downfall. By 1831 he was presiding over church services in which those who came to hear his oratory began to writhe in ecstasy. The London air was thick with unknown languages as his followers found themselves, like the apostles, speaking in tongues, &#8216;prophesying&#8217;, and performing miracles of spiritual healing. Irving believed that the Holy Spirit was making itself manifest in their bodies; the renewal of the human by the spiritual that was promised at the millennium materialized in his congregation&#8217;s flesh. It was all too literal and untrammelled for the church authorities. Irving was deprived of his ministry and condemned for heretical doctrine. Although Coleridge bemoaned his treatment and regretted his excesses, Irving was set on his path: he established his own church, in which glossalalia and faith healing still featured, until dissension broke it apart and he fell into obscurity.</p><p class=""><strong>21</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Irving&#8217;s failure was by no means the end of millenarianism. As W. H. Oliver records, exegetes and sect leaders continued, as the nineteenth century wore on, to promise the coming of Christ&#8217;s kingdom on earth. But Irving was the last millenarian to make a strong impression on, and to have a strong impression made on him by, Romanticism. By 1832, with the French Revolution and the Napoleonic war long over, millenarianism was no longer a cultural force and religious mode through which young intellectuals defined themselves. The poverty and unrest that helped to fuel it still existed: the year 1831 saw rioting on a countrywide scale as rural labourers suffered hunger. But too many prophets had prophesied, too many days of predicted destruction gone without incident, for most people to view political strife as a sign of the coming apocalypse. If the French Revolution had once seemed a millennial &#8216;new dawn&#8217; and an apocalyptic &#8216;blood-dimmed tide&#8217;, it had by now become a familiar, compromised affair.</p><p class=""><strong>22</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Yet the French Revolution was never the sole cause of the intensification of millenarianism that characterized the Romantic period. Movements such as Southcott&#8217;s and Irving&#8217;s, with their emphasis on miraculous occupation of the body by the Holy Spirit, bespoke the need of many in the period to restore power to the human, in an country where more and more people were subjected to the inhuman discipline of factory, clock and technology and where knowledge was increasingly institutionalized and bureaucratized, taken out of ordinary people&#8217;s hands. Southcott and Irving were, that is to say, extreme cases, physically literal versions, of a response that many in contemporary Britain felt compelled to make, turning to the Bible as one of the few authorities with which they could resist the domination of life by technologies and institutions. Reduced to &#8216;operatives&#8217;, many Britons found their very identity dominated by machines, machines whose concentration of power was such that they, and not the people who worked them, seemed sublime.</p><div class="ab"><strong xmlns="">Southey&#8217;s <span class="titlem">Letters from England</span></strong></div><p class=""><strong>23</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;The principal importance of the account of prophecy given in <span xmlns="" class="titlem">Letters from England</span> is the detailed portrait of three linked popular millenarian phases&#8212;the visit to the Swedenborgian and Masonic prophets of Avignon by John Wright and William Bryan, their and others&#8217; subsequent endorsement of Richard Brothers, and the early mission of Joanna Southcott (she had not yet announced her pregnancy). Southey knew Bryan personally and <span xmlns="" class="titlem">Letters from England</span> benefits from his testimony. Southey was also friendly with several other followers of Brothers&#8212;William Sharp, James Crease and Samuel Whitchurch. Sharp transferred his allegiance to Southcott, who also attracted the support of Southey&#8217;s longterm correspondent William Owen Pughe, the translator of medieval Welsh texts. These contacts made Southey the one middle-class journalist and author with extensive connections within the prophetic movements. A thorough researcher, Southey bought and borrowed as many pamphlets as he could in order to deepen his knowledge. He had an extensive collection of Southcott&#8217;s publications, owned the very rare <span xmlns="" class="titlem">Testimony</span> of Bryan, and was familiar with the Brotherite writings of Nathaniel Brassey Halhed. His 1790s friendships with millenarians, continuing interest in Brothers and his followers, and developing knowledge of Southcott, are evidenced in <a class="link_ref" href="/editions/southey_prophecy/HTML/Prophets.html" title="his letters">his letters</a>, in which Bryan and Owen Williams Pughe, especially, figure.</p><p class=""><strong>24</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; In <span xmlns="" class="titlem">Letters from England</span>, however, it is not Bryan or Owen Pughe, but Halhed who emerges as the crucial figure in Southey&#8217;s analysis of popular millenarianism, precisely because he was of the same, educated gentlemanly class as Southey himself and his readers, and therefore indicated prophecy&#8217;s popular appeal beyond the illiterate and ignorant poor. He appears, in fact, as a doppelganger of Southey himself&#8212;a scholar drawn to millenarian radicalism by his reading and his acquaintances but who had, unlike Southey himself, abandoned any remaining sceptical independence. Halhed was a East India Company official during the governorship of Warren Hastings. In India, he became a scholar of ancient Hindu laws, which he began to translate as part of Hastings&#8217; effort to rule the colony by adapting its own traditions.<a href="#30">&#160;[30]</a><a name="30back">&#160;</a> Returning to Britain in 1785, he continued to study Indian scripture, in correspondence with Charles Wilkins, whose translation of the <span xmlns="" class="titlem">Bhagavadgita</span> suggested parallels between ancient Indian and Christian theology.<a href="#31">&#160;[31]</a><a name="31back">&#160;</a> Halhed, therefore, was part of the most advanced Orientalist scholarship of his day.<a href="#32">&#160;[32]</a><a name="32back">&#160;</a> He did not remain solely a scholar. In 1791 he became an MP, using his position to support the cause of Hastings, who was being prosecuted for his conduct as Governor General by the Foxite Whigs. A supporter of Pitt&#8217;s ministry, Halhed had an unremarkable record of hostility to the French Revolution and those who admired it until, in early 1795, he staggered all who knew him. On 29 January he announced himself a follower of Brothers.</p><p class=""><strong>25</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Convinced that Brothers was &#8216;the Man that will be revealed to the Hebrews as their Prince, to all Nations as their Governor, according to the Covenant to King David, immediately under GOD&#8217;,<a href="#33">&#160;[33]</a><a name="33back">&#160;</a> Halhed fired off volleys of speeches and pamphlets against the government. It was this defence by a gentleman, scholar and MP that kept Brothers in the news. The polite classes were shocked that an educated man should believe in and defend a popular cult. Pamphlets attacking Halhed abounded,<a href="#34">&#160;[34]</a><a name="34back">&#160;</a> but they only confirmed him in his belief. He went so far as to sell his library in anticipation of the forthcoming walk to Jerusalem. He even dated the commencement of the new millennium exactly: it would begin on 19 November. Despite a violent storm on the preceding day, neither the apocalypse nor the millennium materialized to time. With Brothers still in confinement, Halhed went quiet and became a recluse and a supporter of Brothers&#8217; successor, Joanna Southcott. Brothers himself carried on prophesying from his asylum, but his support had waned. He was released in 1806, largely forgotten by the public.</p><p class=""><strong>26</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Southey, however, in the <span xmlns="" class="titlem">Letter from England</span> reproduced in this edition, remembered him. In the fictional persona of a Spaniard visiting England, Southey described Brothers&#8217; glory days and Halhed&#8217;s strange career:</p><div class="blockquote">Mr. Halhed was the other of these converts, a member of the House of Commons, and one of the profoundest oriental scholars then living. This gentleman was in the early part of his life an unbeliever, and had attempted to invalidate the truths of holy writ by arguments deduced from Indian chronology. The study of Indian mythology brought him back to Christianity, and by a strange perversion of intellect the Trimourtee of the Hindoos convinced him of the doctrine of the Trinity; and as he recovered his faith he lost his wits. To the astonishment of the world he published a pamphlet avowing his belief that Richard Brothers was the Lion of the Tribe of Judah, and that in him the prophecies were speedily to be fulfilled.</div>
In Southey&#8217;s opinion, it was the Orientalism of Brothers that made Halhed keen to believe in him. The metempsychosis that formed the basis of Brothers&#8217; doctrine was not new but bore &#8216;a general resemblance to that doctrine as held by the Orientals&#8217;. Another critic also detected Indian influences. Brothers, he wrote, would pass for a prophet among the Hindus but not by comparison with Isaiah, Ezekiel and Daniel.<a href="#35">&#160;[35]</a><a name="35back">&#160;</a> Halhed himself argued that his faith in Brothers stemmed from the interpretative methods he had honed in decoding &#8216;the old Hindu writings&#8217;. Viewing the &#8216;Hindu triad of Energies ... Brahma, Vishnu, and Shiva&#8217; as allegories of matter, space and time equipped him to detect specific political allegory in the book of Daniel. He could &#8216;read the modern history of Europe in the prophetic records of the Old and New Testament&#8217;, a reading from which he would confirm the accuracy of Brothers&#8217; prophecies.<a href="#36">&#160;[36]</a><a name="36back">&#160;</a><p class=""><strong>27</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;For Southey, what made Halhed&#8217;s belief in Brothers especially alarming was what it suggested about Britons&#8217; susceptibility to revolutionary creeds. Fanaticism, on his reading, had brought about regicide and terror in France: Jacobinism was a mental infection stalking the streets in the mobs of Paris. Brothers had revealed its presence among the common people of London but Halhed brought it to the very centre of imperial power, to the arena in which rational judgment about government at home and abroad was made&#8212;the House of Commons. For Halhed had protested there when the ministry had had Brothers confined:</p><div class="blockquote">Mr. Halhed made a speech in parliament ... the most extraordinary perhaps that ever was delivered to a legislative assembly. It was a calm and logical remonstrance against the illegality and unreasonableness of their proceedings. They had imprisoned this person as a madman, he said, because he announced himself as a prophet; but it was incumbent upon them to have fairly examined his pretensions, and ascertained their truth or falsehood, before they had proceeded against him in this manner. Brothers had appealed to the Holy Scriptures, the divine authority of which that house acknowledged; he appealed also to certain of his own predictions as contained in the letters which he had addressed to the king and his ministers; let them be produced, and the question solemnly investigated as its importance deserved. According to the rules of the House of Commons, no motion can be debated or put to the vote, unless it be seconded; Mr. Halhed found no one to second him, and his proposal was thus silently negatived.</div>
This passage shows Halhed to have attempted to infect Parliament with the disease of enthusiasm. Rational and logical research into prophetic and miraculous claims was exactly what had characterized Halhed&#8217;s research into Hinduism; now that his research had been colonized by belief in the objects of his investigation he had lost his ability to judge where the proper limits of rational enquiry lay. Halhed had asked the Commons to make &#8216;cool and dispassionate investigation of the grounds of [Brothers&#8217;] assertion&#8217; and to receive his own annotated copy of Brothers&#8217; works to save &#8216;much labour of reference&#8217;.<a href="#37">&#160;[37]</a><a name="37back">&#160;</a><p class=""><strong>28</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Worried by Halhed and unable to account for his enthusiasm for Brothers, Southey was still more alarmed by the hold that Southcott exerted over men he respected, such as Williams Pughe (as <a class="link_ref" href="/editions/southey_prophecy/HTML/Prophets.html" title="his private correspondence">his private correspondence</a> reveals). Unable to explain Southcott&#8217;s mental and spiritual appeal to native Britons, Southey instead identified her as a foul and devilish body, who neither appealed through her beauty nor impressed by her rationality: &#8216;The filth and the abominations of demoniacal witchcraft are emblematical of such delusions; not the golden goblet and bewitching allurements of Circe and Armida&#8217;. Southcott&#8217;s popularity showed much of Britain was also out of rational order: &#8216;where such impious bedlamites as this are allowed to walk abroad, it is not to be wondered at that madness should become epidemic&#8217;. By locating Southcott&#8217;s appeal in a body he had made witchlike and infectious Southey could argue for an immediate answer to the threat she posed his ideal Britain: he recommended the same physical confinement as that imposed on Brothers.</p><p class=""><strong>29</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; Bodily confinement, however, could not extirpate the public&#8217;s desire to follow apocalyptic preachers any more than identifying Southcott&#8217;s body as the source of the &#8216;infection&#8217; could explain it. Bodily confinement in a different sense proved to be the issue that made and unmade Southcott, for in 1814 she took her previous hints literally. She identified herself as the &#8216;woman clothed with the sun&#8217; and claimed to be pregnant with Shiloh, the returning Messiah&#8212;thus identifying her body as the seat of her prophetic and holy power in a manner that brought public interest to fever pitch.</p><p class=""><strong>30</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Sixty-four years old when she announced her pregnancy, Southcott died four months later (probably of the dropsy from which her body had swollen). Although her body was preserved, the Son of God did not emerge. But if this event showed her body to be limited and mortal rather than to be inhabited by the divine, many of her followers did not believe so, and in 1825 Charles Twort and George Turner both claimed to be the Shiloh she had borne. For the Southcottians, her body remained the flesh in which the human and the divine again met, while for Southey it remained the site of an enthusiastic belief that characterized many Britons and that must, therefore, be kept in check by government in the interests of social order and political stability. Excessive spirituality had become easily stigmatized as the uncertain, diseased flesh of a woman&#8217;s body&#8212;a body foreign either by birth or by virtue of what was thought to be carried within it.</p><p class=""><strong>31</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Southey&#8217;s next published commentary on religious enthusiasm, and the second of the texts presented in this edition was <a class="link_ref" href="/editions/southey_prophecy/HTML/Holmes.html" title="his review of Abdiel Holmes&#8217;s American Annals (1805)">his review of Abdiel Holmes&#8217;s <span xmlns="" class="titlem">American Annals</span> (1805)</a>. This text shows him expanding his survey of enthusiasm to include North America: his account of camp meetings as places where mass self-abandonment occurred would reappear in his later work on the influence of Methodism in England, as is revealed in <a class="link_ref" href="/editions/southey_prophecy/HTML/Wesley.html" title="this extract from his Life of Wesley (1820)">this extract from his <span xmlns="" class="titlem">Life of Wesley</span> (1820)</a>. These meetings suggested to him that popular religion was a defining characteristic of every country among the uneducated, who were manipulated by preachers who were either carried away by the excitement of being able to induce excitement in others, or were cynical exploiters of credulity in order to increase the power of the priesthood. Southey returned to this theme in 1822, when <a class="link_ref" href="/editions/southey_prophecy/HTML/Gregoire.html" title="his review of Henri Gregoire&#8217;s Histoire des Sectes Religieuses">his review of Henri Gregoire&#8217;s <span xmlns="" class="titlem">Histoire des Sectes Religieuses</span></a> was published in the <span xmlns="" class="titlem">Quarterly Review</span>. Gregoire&#8217;s book had been published a decade earlier; the fact that Southey wrote about it when he did suggests the strength of his need to demonstrate the power and prevalence of prophecy both historically and in the present. Indeed, the review was not so much an assessment of the merits of Gregoire&#8217;s book as a report on enthusiasm, deriving its facts not only from Gregoire but also from many other sources, and investigating recent movements that Gregoire did not discuss. Southey&#8217;s article was, in fact, perhaps the most comprehensive publication on prophecy and millenarianism to appear in Britain in the first half of the nineteenth century. It was not just a carefully researched report, moreover, but a piece with the pressing purpose of warning the conservative readers of the <span xmlns="" class="titlem">Quarterly</span> about enthusiasm&#8217;s continuing social and political significance.</p><p class=""><strong>32</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; <span xmlns="" class="titlem">Letters from England</span> and the review of Gregoire are both, in a sense, travel narratives, since Southey uses the review format to cite travellers in many different countries, including Bryan and Wright in France, and lay preachers in the US, who bear firsthand witness to prophetic movements. The effect is deliberately to collapse the typical British binary, in which northern Europeans are portrayed as Protestant, rational and moderate, and southern ones as Catholic, emotional and superstitious. Southey shows the Germans and the Dutch to be historically more likely to generate prophetic movements than the Italians and Spanish, and he details how such movements flourished in enlightenment France and present-day Britain. His insight, then, is to show that belief in prophecy, in millenarianism and in charismatic phenomena is not attributable to doctrinal, ecclesiastical, or national causes (though Protestants, having greater liberty of conscience, looser church authority and a greater emphasis on reading and discussion of the Bible were more likely to form sects). Rather, belief stemmed from social causes&#8212;from the unguided self-education of artisans, combined with the arousal of social aspirations by demagogues and power seekers in an age of political revolution.</p><p class=""><strong>33</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; The attention Southey paid to prophetic movements in the pieces collected here amply demonstrates their importance in his own thought. The poet of <span xmlns="" class="titlem">Joan of Arc</span> continued to publish verse centred on the power of spiritual belief to overcome the evidence of the senses. His 1825 poem <span xmlns="" class="titlem">A Tale of Paraguay</span> focused the beliefs of Jesuits and Indians in the South American missions, adopting an attitude alternately critical and admiring towards the colonial religion, which turned baptism into a sort of magical rite. In 1829 <span xmlns="" class="titlem">All for Love</span> and <span xmlns="" class="titlem">The Pilgrim to Compostella</span> dealt with Spanish Catholic stories of miracles and relics, puzzling critics because they demanded admiration as well as derision for the supposedly superstitious characters. Southey remained, that is to say, fascinated by the psychology of enthusiastic belief&#8212;his fascination only deepened by his historical research into its social manifestations.</p><p class=""><strong>34</strong>.&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Was Southey right in his emphasis on prophecy&#8217;s social significance in his time? Certainly, his view that its popularity was the product of social factors&#8212;of an expanded labouring class with sufficient education to read and discuss, whose political hopes had been frustrated by the repression that followed in the wake of the French Revolution&#8212;chimes with that of E. P. Thompson, who drew on Southey as a source in <span xmlns="" class="titlem">The Making of the English Working Class.</span> More recently, books by Iain McCalman, Jon Mee, David Worrall and Robert Rix<a href="#38">&#160;[38]</a><a name="38back">&#160;</a> have uncovered an underworld of prophetic and millenarian activity among radicals that shaped artisanal social and political culture. Morton D. Paley, meanwhile, has revealed the attraction of apocalyptic and millenarian discourse for both poets and painters.<a href="#39">&#160;[39]</a><a name="39back">&#160;</a> Southey may have been, with hindsight, alarmist to fear that prophetic movements would undermine the established state, but he was percipient when he first revealed how prevalent they were, without attributing them to a single international conspiracy as Robison and Reid had done. His analysis does ring true, and is remarkable because it was made so early, when very few had made a thorough study and when the methodology for making such a study was in its infancy. His proposed solution to prophecy was less perceptive: in the materials provided here he mostly calls for prophetic leaders to be locked up, either in prison or asylum. Later, in his social thought, he would argue against democratisation and against the empowerment of the labouring classes, fearing their tendency to follow self-proclaimed leaders. Instead, he advocated a return to local paternalism in which a reformed landowning class, mindful of its duties to protect the poor, preserved social and political stability, resisting the commercial nexus which so disadvantaged the labouring classes. Those arguments, set out in <span xmlns="" class="titlem">Sir Thomas More; or, Colloquies on the Progress and Prospects of Society</span> (1829-31), are beyond the scope of this edition, but nevertheless follow from the texts presented here.</p></div>
<div class="notes">
<div class="noteHeading">
<h3>Notes</h3>
</div>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="1">[1]</a> I adopt the term <em>millenarianism</em> to describe the belief that Christ&#8217;s second coming and/or an apocalypse would precede the coming of a millennium; <em>millennialism</em> is used to denote the belief in a gradually approaching millennium without preceding apocalypse. <a xmlns="http://www.w3.org/1999/xhtml" href="#1back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="2">[2]</a> W. H. Oliver, <span class="titlem">Prophets and Millennialists: The Uses of Biblical Prophecy in England from the 1790s to the 1840s</span> (Auckland and Oxford, 1978), pp. 15-16. <a xmlns="http://www.w3.org/1999/xhtml" href="#2back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="3">[3]</a> Clarke Garrett, <span class="titlem">Respectable Folly: Millenarians and the French Revolution in France and England</span> (Baltimore, Md. and London, 1975) and J. F C. Harrison, <span class="titlem">The Second Coming: Popular Millenarianism 1780-1850</span> (New Brunswick, N. J., 1979). <a xmlns="http://www.w3.org/1999/xhtml" href="#3back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="4">[4]</a> Quoted in Morton D. Paley, <span class="titlem">Apocalypse and Millennium in English Romantic Poetry</span> (Oxford, 1999), p. 41. <a xmlns="http://www.w3.org/1999/xhtml" href="#4back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="5">[5]</a> Joseph Priestley, <span class="titlem">The Present State of Europe Compared with Ancient Prophecies</span> (1794, facs. rpt. Oxford, 1989). <a xmlns="http://www.w3.org/1999/xhtml" href="#5back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="6">[6]</a> Quoted in Erdman, <span class="titlem">Prophet Against Empire,</span> 3rd edn. (Princeton, NJ., 1977), p. 343. William Sharp the engraver (1747-1824), already interested in Mesmerism and Swedenborgianism, became a follower of Brothers and, in 1795, engraved Brothers&#8217; image above the title &#8216;Richard Brothers Prince of the Hebrews&#8217;. After Brothers&#8217; confinement, Sharp became a follower, and subsequently one of the elders, of Southcott. He published <span class="titlem">An Answer to the World, for putting in print a book in 1804, called, Copies and parts of Copies of Letters and Communications, written from Joanna Southcott</span> (London, 1806). <a xmlns="http://www.w3.org/1999/xhtml" href="#6back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="7">[7]</a> Morton D. Paley, &#8216;William Blake, The Prince of the Hebrews, and The Woman Clothed with the Sun&#8217;, in <span class="titlem">William Blake: Essays in Honour of Sir Geoffrey Keynes,</span> ed. Morton D. Paley and Michael Phillips (Oxford, 1973), pp. 260-93 (p. 261). On Brothers, see also E. P Thompson, <span class="titlem">The Making of the English Working Class,</span> rev. edn. (Harmondsworth, 1968). <a xmlns="http://www.w3.org/1999/xhtml" href="#7back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="8">[8]</a> Richard Brothers, <span class="titlem">A Revealed Knowledge of the Prophecies and the Times</span> (London, 1794), pp. 11, 19. <a xmlns="http://www.w3.org/1999/xhtml" href="#8back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="9">[9]</a><span class="titlem">The Times</span>, 6 March 1795, quoted in Paley, &#8216;William Blake, The Prince of the Hebrews&#8217;, p. 261. <a xmlns="http://www.w3.org/1999/xhtml" href="#9back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="10">[10]</a><span class="titlem">The Times</span>, 5 March 1795. <a xmlns="http://www.w3.org/1999/xhtml" href="#10back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="11">[11]</a> As James K. Hopkins reminds us, many of the reformers most feared by the ministry were, even before Brothers&#8217; appearance, millenarians. Several, including William Sharp, became followers of Brothers. See A <span class="titlem">Woman To Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution</span> (Austin, Tex., 1982), pp. 152-53. <a xmlns="http://www.w3.org/1999/xhtml" href="#11back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="12">[12]</a> James Gillray &#8216;The Prophet of the Hebrews, The Prince of Peace, conducting the Jews to the Promis&#8217;d-Land&#8217;, 5 March 1795. <a xmlns="http://www.w3.org/1999/xhtml" href="#12back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="13">[13]</a> Gilbert Wakefield, <span class="titlem">A Reply to the Letter of Edmund Burke, Esq., to a Noble Lord</span> (London, 1796), p. 31. <a xmlns="http://www.w3.org/1999/xhtml" href="#13back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="14">[14]</a> J. Robison, <span class="titlem">Proofs of a Conspiracy Against All the Religions and Governments of Europe</span> (Dublin, 1798), pp. 11, 6. <a xmlns="http://www.w3.org/1999/xhtml" href="#14back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="15">[15]</a> W. H. Reid, <span class="titlem">The Rise and Dissolution of the Infidel Societies in this Metropolis</span> (London, 1800), pp. 91, iii. <a xmlns="http://www.w3.org/1999/xhtml" href="#15back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="16">[16]</a><span class="titlem">An Enquiry Concerning Political Justice</span>, vol. III of <span class="titlem">Political and Philosophical Writings of William Godwin</span>, ed. Mark Philp (London, 1993), p. 453. <a xmlns="http://www.w3.org/1999/xhtml" href="#16back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="17">[17]</a> I quote from the 1798 edition in <span class="titlem">The Works of Thomas Robert Malthus,</span> 8 vols (London, 1986), I: <span class="titlem">An Essay on the Principle of Population</span> (1798), ed. E. A. Wrigley and David Souden, pp. 51-52. <a xmlns="http://www.w3.org/1999/xhtml" href="#17back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="18">[18]</a> On Southcott, see James K. Hopkins, <span class="titlem">A Woman to Deliver Her People: Joanna Southcott and English Millenarianism in an Era of Revolution</span> (Austin, TX, 1982). <a xmlns="http://www.w3.org/1999/xhtml" href="#18back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="19">[19]</a> As Paley shows (&#8216;William Blake, The Prince of the Hebrews&#8217;, p. 281). <a xmlns="http://www.w3.org/1999/xhtml" href="#19back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="20">[20]</a> Revelation 12: 1, 5. See Joanna Southcott, <span class="titlem">Song of Moses and the Lamb</span> (London, 1804) and <span class="titlem">A Continuation of Prophecies</span> (Exeter, 1802). <a xmlns="http://www.w3.org/1999/xhtml" href="#20back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="21">[21]</a><span class="titlem">Critical Disquisitions on the Eighteenth Chapter of Isaiah</span> (1799), quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 52. <a xmlns="http://www.w3.org/1999/xhtml" href="#21back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="22">[22]</a> &#8216;Letters to the Author of Antichrist in the French Convention&#8217;, quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 53. <a xmlns="http://www.w3.org/1999/xhtml" href="#22back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="23">[23]</a> G. S. Faber, quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 61. <a xmlns="http://www.w3.org/1999/xhtml" href="#23back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="24">[24]</a> Quoted in Oliver, <span class="titlem">Prophets and Millennialists</span>, p. 106. <a xmlns="http://www.w3.org/1999/xhtml" href="#24back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="25">[25]</a> S. T. Coleridge, <span class="titlem">Marginalia</span>, ed. George Whalley and H. J. Jackson, 6 vols (London and Princeton, 1980-2001), vol. II, p. 71n. <a xmlns="http://www.w3.org/1999/xhtml" href="#25back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="26">[26]</a> Ibid. <a xmlns="http://www.w3.org/1999/xhtml" href="#26back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="27">[27]</a> Chalmers quoted in John Beer, &#8216;Transatlantic and Scottish Connections: Uncollected Records&#8217;, in <span class="titlem">The Coleridge Connection: Essays for Thomas McFarland</span>, ed. Richard Gravil and Molly Lefebure (London, 1990), pp. 308-43 (p. 327). <a xmlns="http://www.w3.org/1999/xhtml" href="#27back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="28">[28]</a> Coleridge quoted in Beer, &#8216;Transatlantic and Scottish Connections&#8217;, p. 326. <a xmlns="http://www.w3.org/1999/xhtml" href="#28back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="29">[29]</a> Coleridge quoted in Beer, &#8216;Transatlantic and Scottish Connections&#8217;, p. 326. <a xmlns="http://www.w3.org/1999/xhtml" href="#29back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="30">[30]</a> In 1774 Hastings commissioned from Halhed a translation of the compendium of Hindu law that had already been translated from Sanskrit to Persian. Halhed also composed a grammar of Bengali and several works interpreting Hindu scripture which he left unpublished. See <span class="titlem">A Code of Gentoo Laws, or, Ordinations of the Pandits. From a Persian Translation, Made from the Original, Written in the Sanskrit Language</span> (London, 1776), and <span class="titlem">A Grammar of the Bengal Language</span> (Hooghly, 1778). These, and other details about Halhed, are from Rosane Rocher, <span class="titlem">Orientalism, Poetry, and the Millennium: The Checkered Life of Nathaniel Brassey Halhed 1751-1830</span> (Delhi, Varanasi, Patna, 1983). <a xmlns="http://www.w3.org/1999/xhtml" href="#30back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="31">[31]</a> Wilkins, <span class="titlem">The Bhagvat-Geeta</span> (London, 1785). <a xmlns="http://www.w3.org/1999/xhtml" href="#31back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="32">[32]</a> This antiquarian scholarship, begun under Hastings&#8217; governorship and continued by Sir William Jones, culminated in Jones&#8217;s discovery of the Indo-European language family. It also constituted part of an attempt to govern India more firmly by manipulating Hindu law and scripture rather than imposing overtly British systems. On the significance of this scholarship in Romanticism, see Javed Majeed, <span class="titlem">Ungoverned Imaginings: James Mill&#8217;s &#8216;History of British India&#8217; and Orientalism</span> (Oxford, 1992). <a xmlns="http://www.w3.org/1999/xhtml" href="#32back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="33">[33]</a> Nathaniel Brassey Halhed, <span class="titlem">Testimony of the Authenticity of the Prophecies of R. Brothers and of his Mission to Recall the Jews</span>, 2nd edn (London, 1795), p. iv. <a xmlns="http://www.w3.org/1999/xhtml" href="#33back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="34">[34]</a> See, for example, Thomas Williams, <span class="titlem">The Age of Credulity: A Letter to Nathaniel Brassey Halhed in Answer to his Testimony in Favour of Richard Brothers</span> (Philadelphia, 1796). <a xmlns="http://www.w3.org/1999/xhtml" href="#34back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="35">[35]</a> Williams, <span class="titlem">The Age of Credulity</span>, p. 11. <a xmlns="http://www.w3.org/1999/xhtml" href="#35back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="36">[36]</a> Halhed, <span class="titlem">Testimony</span>, p. 10. <a xmlns="http://www.w3.org/1999/xhtml" href="#36back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="37">[37]</a> The speech is printed in Nathaniel Brassey Halhed, <span class="titlem">A Calculation on the Commencement of the Millennium,</span> 4th edn (London, 1795), p. 144. <a xmlns="http://www.w3.org/1999/xhtml" href="#37back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="38">[38]</a> Iain McCalman, <span class="titlem">Radical Underworld: Prophets, Revolutionaries, and Pornographers in London, 1795-1840</span> (Cambridge, 1988), Jon Mee, <span class="titlem">Dangerous Enthusiasm: William Blake and the Culture of Radicalism in the 1790s</span> (Oxford, 1992) and <span class="titlem">Romanticism, Enthusiasm, and Regulation: Poetics and the Policing of Culture in the Romantic Period</span> (Oxford, 2003), David Worrall, <span class="titlem">Radical Culture: Discourse, Resistance and Surveillance, 1790-1820</span> (Hemel Hempstead, 1992), Robert Rix, <span class="titlem">William Blake and the Cultures of Radical Christianity</span> (Aldershot and Burlington VT, 2007). <a xmlns="http://www.w3.org/1999/xhtml" href="#38back">BACK</a></p>
<p xmlns="" class="note"><a xmlns="http://www.w3.org/1999/xhtml" name="39">[39]</a> Paley, <span class="titlem">The Apocalyptic Sublime</span> (New Haven, 1986) and <span class="titlem">Apocalypse and Millennium in English Romantic Poetry</span> (Oxford, 1999). <a xmlns="http://www.w3.org/1999/xhtml" href="#39back">BACK</a></p>
</div>
</div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/southey_prophecy">Robert Southey and Millenarianism: Documents Concerning the Prophetic Movements of the Romantic Era</a></div></div></section><section class="field field-name-field-authored-by-secondary- field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Authored by (Secondary):&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/person/fulford-tim">Fulford, Tim</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/robert-southey-and-millenarianism-documents-concerning-the-prophetic-movements-of" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Robert Southey and Millenarianism: Documents Concerning the Prophetic Movements of the Romantic Era</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jerusalem</a></li><li class="field-item odd"><a href="/category/city/bristol" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Bristol</a></li><li class="field-item even"><a href="/category/city/new-jerusalem" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">New Jerusalem</a></li><li class="field-item odd"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li><li class="field-item even"><a href="/category/city/edinburgh" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edinburgh</a></li></ul></section><section class="field field-name-opencalais-continent-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Continent:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/continent/america" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">America</a></li><li class="field-item odd"><a href="/category/continent/europe" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Europe</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/palestine" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Palestine</a></li><li class="field-item odd"><a href="/category/province-or-state/gibraltar" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Gibraltar</a></li><li class="field-item even"><a href="/category/country/egypt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Egypt</a></li><li class="field-item odd"><a href="/category/country/france" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">France</a></li><li class="field-item even"><a href="/category/country/britain" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Britain</a></li><li class="field-item odd"><a href="/category/country/syria" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Syria</a></li><li class="field-item even"><a href="/category/country/united-kingdom" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">United Kingdom</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/society-of-avignon" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Society of Avignon</a></li><li class="field-item odd"><a href="/category/organization/london-revolution-society" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London Revolution Society</a></li><li class="field-item even"><a href="/category/organization/london-corresponding-society" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London Corresponding Society</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/thomas-malthus" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Thomas Malthus</a></li><li class="field-item odd"><a href="/category/person/richard-price" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Richard Price</a></li><li class="field-item even"><a href="/category/person/william-blake" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Blake</a></li><li class="field-item odd"><a href="/category/person/william-bryan" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Bryan</a></li><li class="field-item even"><a href="/category/person/gilbert-wakefield" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Gilbert Wakefield</a></li><li class="field-item odd"><a href="/category/person/george-iii" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">George III</a></li><li class="field-item even"><a href="/category/person/john-milton-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Milton</a></li><li class="field-item odd"><a href="/category/person/clarke-garrett" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Clarke Garrett</a></li><li class="field-item even"><a href="/category/person/joseph-priestley" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joseph Priestley</a></li><li class="field-item odd"><a href="/category/person/james-hatley-frere" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">James Hatley Frere</a></li><li class="field-item even"><a href="/category/person/william-godwin" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Godwin</a></li><li class="field-item odd"><a href="/category/person/w-h-oliver" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">W. H. Oliver</a></li><li class="field-item even"><a href="/category/person/edward-irving" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edward Irving</a></li><li class="field-item odd"><a href="/category/person/morton-d-paley-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Morton D. Paley</a></li><li class="field-item even"><a href="/category/person/nathaniel-brassey-halhed" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Nathaniel Brassey Halhed</a></li><li class="field-item odd"><a href="/category/person/joanna-southcott" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joanna Southcott</a></li><li class="field-item even"><a href="/category/person/john-wright" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Wright</a></li><li class="field-item odd"><a href="/category/person/william-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Sharp</a></li><li class="field-item even"><a href="/category/person/samuel-horsley" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Samuel Horsley</a></li><li class="field-item odd"><a href="/category/person/don-manuel-alvarez-espriella" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Don Manuel Alvarez Espriella</a></li><li class="field-item even"><a href="/category/person/g-s-faber" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">G. S. Faber</a></li><li class="field-item odd"><a href="/category/person/john-robison" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">John Robison</a></li><li class="field-item even"><a href="/category/person/robert-southey-0" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Robert Southey</a></li></ul></section>Sat, 21 Jul 2012 15:17:38 +0000rc-admin31417 at http://www.rc.umd.eduIndex of Places http://www.rc.umd.edu/editions/bloomfield_letters/HTML/places.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2009-09-01T00:00:00-04:00">September 2009</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded"><a class="button" href="/sites/default/files/imported/editions/bloomfield_letters/XML/places.xml"><img alt="TEI" height="15" width="80" align="right" src="/sites/default/files/xml-tei_button.gif"/></a><br/>
<div class="paratext">
<h3>Index of Places</h3>
<dl xmlns="">
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Barnett" title="Barnett, near Clare Hall, South Mimms, Hertfordshire:">Barnett, near Clare Hall, South Mimms, Hertfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Barton" title="Barton, Suffolk:">Barton, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#BellAlley" title="Bell-Alley, Coleman Street, in the City of London:">Bell-Alley, Coleman Street, in the City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#BuryStEdmunds" title="Bury St. Edmunds, Suffolk:">Bury St. Edmunds, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Campton" title="Campton, Bedfordshire:">Campton, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#CarltonHouse" title="Carlton House, Piccadilly, London:">Carlton House, Piccadilly, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Chicksands" title="Chicksands, Bedfordshire:">Chicksands, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#ClareHall" title="Clare Hall, South Mimms, Hertfordshire:">Clare Hall, South Mimms, Hertfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Dryburgh" title="Dryburgh Abbey, near Melrose, Scotland:">Dryburgh Abbey, near Melrose, Scotland</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#EustonHall" title="Euston Hall, Suffolk, near Thetford:">Euston Hall, Suffolk, near Thetford</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Fakenham" title="Fakenham, Suffolk:">Fakenham, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#FerneyHill" title="Ferney Hill, Gloucestershire:">Ferney Hill, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Fulham" title="Fulham, near London:">Fulham, near London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Graveley" title="Graveley, Cambridgeshire:">Graveley, Cambridgeshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Hadleigh" title="Hadleigh, Suffolk:">Hadleigh, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Hampstead" title="Hampstead, London:">Hampstead, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#HoningtonGreen" title="Honington Green:">Honington Green</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Honington" title="Honington, Suffolk:">Honington, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#IxworthThorpe" title="Ixworth Thorpe, Suffolk:">Ixworth Thorpe, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#MulberryCourt" title="Mulberry Court, Coleman Street, City of London:">Mulberry Court, Coleman Street, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#OldJewry" title="Old Jewry, City of London:">Old Jewry, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Poultry" title="Poultry, City of London:">Poultry, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Putney" title="Putney:">Putney</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#RaglandCastle" title="Ragland Castle:">Ragland Castle</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#RidlesworthHall" title="Ridlesworth Hall, Norfolk:">Ridlesworth Hall, Norfolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Rotherhithe" title="Rotherhithe, London:">Rotherhithe, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Sapiston" title="Sapiston, Suffolk:">Sapiston, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#SealOffice" title="Seal Office, the Temple, London:">Seal Office, Somerset House, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Shefford" title="Shefford, Bedfordshire:">Shefford, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Shepherd" title="Shepherd &amp; Shepherdess, City Road, East London:">Shepherd &amp; Shepherdess, City Road, East London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Southill" title="Southill, Bedfordshire:">Southill, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Stanford" title="Stanford, Suffolk:">Stanford, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#StanfordBury" title="Stanford Bury, Bedfordshire:">Stanford Bury, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#StoutsHill" title="Stout's Hill, Gloucestershire:">Stout's Hill, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Towcester" title="Towcester, Northamptonshire:">Towcester, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Troston" title="Troston, Suffolk:">Troston, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Uley" title="Uley, Gloucestershire:">Uley, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Vauxhall" title="Vauxhall:">Vauxhall</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Wakefield" title="Wakefield Lodge, Northhamptonshire:">Wakefield Lodge, Northhamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Whittlebury" title="Whittlebury, Northamptonshire:">Whittlebury, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#WickenPark" title="Wicken Park, Northamptonshire:">Wicken Park, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Woolwich" title="Woolwich, Kent:">Woolwich, Kent</a></dd>
</dl>
</div>
<div class="paratext">
<h3>Places</h3>
<ul xmlns="">
<li value="1"><span id="N52D022C"><!--anchor--></span><a name="Barnett"><!--html anchor--></a><strong>Barnett, near Clare Hall, South Mimms, Hertfordshire:</strong><span class="gloss">home of the family of James Sharp.</span></li>
<li value="2"><span id="N52D0235"><!--anchor--></span><a name="Barton"><!--html anchor--></a><strong>Barton, Suffolk:</strong> <span class="gloss">neighbouring village to Honington.</span></li>
<li value="3"><span id="N52D023E"><!--anchor--></span><a name="BellAlley"><!--html anchor--></a><strong>Bell-Alley, Coleman Street, in the City of London:</strong> <span class="gloss">site of Bloomfield's lodgings before summer 1799.</span></li>
<li value="4"><span id="N52D0247"><!--anchor--></span><a name="BuryStEdmunds"><!--html anchor--></a><strong>Bury St. Edmunds, Suffolk:</strong> <span class="gloss">home of George Bloomfield.</span></li>
<li value="5"><span id="N52D0250"><!--anchor--></span><a name="Campton"><!--html anchor--></a><strong>Campton, Bedfordshire:</strong><span class="gloss">village neighbouring Bloomfield's home-village of Shefford, Bedfordshire.</span></li>
<li value="6"><span id="N52D0259"><!--anchor--></span><a name="CarltonHouse"><!--html anchor--></a><strong>Carlton House, Piccadilly, London:</strong> <span class="gloss">home of the Prince of Wales.</span></li>
<li value="7"><span id="N52D0262"><!--anchor--></span><a name="Chicksands"><!--html anchor--></a><strong>Chicksands, Bedfordshire:</strong> <span class="gloss">village near Shefford.</span></li>
<li value="8"><span id="N52D026B"><!--anchor--></span><a name="ClareHall"><!--html anchor--></a><strong>Clare Hall, South Mimms, Hertfordshire:</strong> <span class="gloss">seat of James Sharp, his wife and daughter.</span></li>
<li value="9"><span id="N52D0274"><!--anchor--></span><a name="Dryburgh"><!--html anchor--></a><strong>Dryburgh Abbey, near Melrose, Scotland:</strong> <span class="gloss">country seat of Lord Buchan.</span></li>
<li value="10"><span id="N52D027D"><!--anchor--></span><a name="EustonHall"><!--html anchor--></a><strong>Euston Hall, Suffolk, near Thetford:</strong> <span class="gloss">country seat of the Duke of Grafton.</span></li>
<li value="11"><span id="N52D0286"><!--anchor--></span><a name="Fakenham"><!--html anchor--></a><strong>Fakenham, Suffolk:</strong> <span class="gloss">village nearby Honington and Euston.</span></li>
<li value="12"><span id="N52D028F"><!--anchor--></span><a name="FerneyHill"><!--html anchor--></a><strong>Ferney Hill, Gloucestershire:</strong> <span class="gloss">home of the Coopers, R. Bransby and daughter Charlotte, who accompanied Bloomfield and the Lloyd Bakers on the Wye tour.</span></li>
<li value="13"><span id="N52D0298"><!--anchor--></span><a name="Fulham"><!--html anchor--></a><strong>Fulham, near London:</strong> <span class="gloss">home of William, Catherine and latterly Granville Sharp.</span></li>
<li value="14"><span id="N52D02A1"><!--anchor--></span><a name="Graveley"><!--html anchor--></a><strong>Graveley, Cambridgeshire:</strong> <span class="gloss">village near Huntingdon, Cambridgeshire.</span></li>
<li value="15"><span id="N52D02AA"><!--anchor--></span><a name="Hadleigh"><!--html anchor--></a><strong>Hadleigh, Suffolk:</strong> <span class="gloss">town in which Nathan Drake lived.</span></li>
<li value="16"><span id="N52D02B3"><!--anchor--></span><a name="Hampstead"><!--html anchor--></a><strong>Hampstead, London:</strong> <span class="gloss">home of Thomas Park.</span></li>
<li value="17"><span id="N52D02BC"><!--anchor--></span><a name="HoningtonGreen"><!--html anchor--></a><strong>Honington Green:</strong><span class="gloss">the village green in Honington, close to which stood the house in which Bloomfield was born.</span></li>
<li value="18"><span id="N52D02C5"><!--anchor--></span><a name="Honington"><!--html anchor--></a><strong>Honington, Suffolk:</strong> <span class="gloss">Bloomfield's birthplace and boyhood home; home of his mother and some of his siblings.</span></li>
<li value="19"><span id="N52D02CE"><!--anchor--></span><a name="IxworthThorpe"><!--html anchor--></a><strong>Ixworth Thorpe, Suffolk:</strong> <span class="gloss">small village near Honington.</span></li>
<li value="20"><span id="N52D02D7"><!--anchor--></span><a name="MulberryCourt"><!--html anchor--></a><strong>Mulberry Court, Coleman Street, City of London:</strong> <span class="gloss">site of Bloomfield's lodgings from summer 1799.</span></li>
<li value="21"><span id="N52D02E0"><!--anchor--></span><a name="OldJewry"><!--html anchor--></a><strong>Old Jewry, City of London:</strong> <span class="gloss">site of the famous dissenting meeting house at which Unitarian radicals, including Joseph Fawcett and Richard Price, preached.</span></li>
<li value="22"><span id="N52D02E9"><!--anchor--></span><a name="Poultry"><!--html anchor--></a><strong>Poultry, City of London:</strong> <span class="gloss">street in which Vernor and Hood had their bookselling establishment.</span></li>
<li value="23"><span id="N52D02F2"><!--anchor--></span><a name="Putney"><!--html anchor--></a><strong>Putney:</strong> <span class="gloss">Surrey location of one of Dr Andrew Bell's Central Madras schools, at which Bloomfield's son Charles was briefly employed as a master.</span></li>
<li value="24"><span id="N52D02FB"><!--anchor--></span><a name="RaglandCastle"><!--html anchor--></a><strong>Ragland Castle:</strong> <span class="gloss">Raglan Castle, near Abergavenny, Wales.</span></li>
<li value="25"><span id="N52D0304"><!--anchor--></span><a name="RidlesworthHall"><!--html anchor--></a><strong>Ridlesworth Hall, Norfolk:</strong> <span class="gloss">near Thetford, home of the Bevan family.</span></li>
<li class="26"><span id="N52D030D"><!--anchor--></span><a name="Rotherhithe"><!--html anchor--></a><strong>Rotherhithe, London:</strong> <span class="gloss">area of South London on the banks of the Thames; residence of Bloomfield's wife's aunt and cousins.</span></li>
<li value="27"><span id="N52D0316"><!--anchor--></span><a name="Sapiston"><!--html anchor--></a><strong>Sapiston, Suffolk:</strong><span class="gloss">village near Honington, where the boy Bloomfield lived and worked for his uncle William Austin.</span></li>
<li value="28"><span id="N52D031F"><!--anchor--></span><a name="SealOffice"><!--html anchor--></a><strong>Seal Office, the Temple, London:</strong> <span class="gloss">Bloomfield's place of work while employed in the position found him by the Duke of Grafton as under-sealer of documents.</span></li>
<li value="29"><span id="N52D0328"><!--anchor--></span><a name="Shefford"><!--html anchor--></a><strong>Shefford, Bedfordshire:</strong> <span class="gloss">village to which Bloomfield moved in 1812.</span></li>
<li value="30"><span id="N52D0331"><!--anchor--></span><a name="Shepherd"><!--html anchor--></a><strong>Shepherd &amp; Shepherdess, City Road, East London:</strong> <span class="gloss">near this inn lay Bloomfield's home until he moved to Shefford, Bedfordshire.</span></li>
<li value="31"><span id="N52D033A"><!--anchor--></span><a name="Southill"><!--html anchor--></a><strong>Southill, Bedfordshire:</strong> <span class="gloss">location, near Shefford, of the country estate of Bloomfield's Bedfordshire neighbour Samuel Whitbread.</span></li>
<li value="32"><span id="N52D0343"><!--anchor--></span><a name="Stanford"><!--html anchor--></a><strong>Stanford, Suffolk:</strong> <span class="gloss">village near Newmarket and Bury St Edmunds.</span></li>
<li value="33"><span id="N52D034C"><!--anchor--></span><a name="StanfordBury"><!--html anchor--></a><strong>Stanford Bury, Bedfordshire:</strong><span class="gloss">A place close to Shefford; site of a Roman encampment, and the source of some of Thomas Inskip's archaeological finds.</span></li>
<li value="34"><span id="N52D0355"><!--anchor--></span><a name="StoutsHill"><!--html anchor--></a><strong>Stout's Hill, Gloucestershire:</strong> <span class="gloss">seat of the Lloyd Bakers at Uley.</span></li>
<li class="35"><span id="N52D035E"><!--anchor--></span><a name="Towcester"><!--html anchor--></a><strong>Towcester, Northamptonshire:</strong><span class="gloss">town near which was the estate owned by William Grant.</span></li>
<li value="36"><span id="N52D0367"><!--anchor--></span><a name="Troston"><!--html anchor--></a><strong>Troston, Suffolk:</strong> <span class="gloss">seat of Capel Lofft, near Honington.</span></li>
<li value="37"><span id="N52D0370"><!--anchor--></span><a name="Uley"><!--html anchor--></a><strong>Uley, Gloucestershire:</strong> <span class="gloss">village in which the Lloyd Bakers lived, near Gloucester.</span></li>
<li value="38"><span id="N52D0379"><!--anchor--></span><a name="Vauxhall"><!--html anchor--></a><strong>Vauxhall:</strong> <span class="gloss">Vauxhall Gardens, famous pleasure gardens on the south side of the Thames in London.</span></li>
<li value="39"><span id="N52D0382"><!--anchor--></span><a name="Wakefield"><!--html anchor--></a><strong>Wakefield Lodge, Northhamptonshire:</strong> <span class="gloss">the Duke of Grafton's house in Northamptonshire.</span></li>
<li value="40"><span id="N52D038B"><!--anchor--></span><a name="Whittlebury"><!--html anchor--></a><strong>Whittlebury, Northamptonshire:</strong> <span class="gloss">The Duke of Grafton had a residence here, and Bloomfield visited the area in 1800 and 1804. He published 'Lines, occasioned by a Visit to Whittlebury Forest' in <span class="titlem">Rural Tales</span>. It is illustrated in Brayley.</span></li>
<li value="41"><span id="N52D0398"><!--anchor--></span><a name="WickenPark"><!--html anchor--></a><strong>Wicken Park, Northamptonshire:</strong> <span class="gloss">home of Elizabeth Prowse, Granville and William Sharp's sister and Mary Lloyd Baker's aunt.</span></li>
<li value="42"><span id="N52D03A1"><!--anchor--></span><a name="Woolwich"><!--html anchor--></a><strong>Woolwich, Kent:</strong> <span class="gloss">site of Thames dockyard, near London, in which Bloomfield's father-in-law worked.</span></li>
<li style="list-style: none"><br/></li>
</ul>
</div></div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/bloomfield_letters/index.html">The Letters of Robert Bloomfield and His Circle</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/the-letters-of-robert-bloomfield" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">The Letters of Robert Bloomfield</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/shefford" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Shefford</a></li><li class="field-item odd"><a href="/category/city/melrose" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Melrose</a></li><li class="field-item even"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/scotland" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Scotland</a></li><li class="field-item odd"><a href="/category/country/wales" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Wales</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/suffolk-ferney-hill" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Ferney Hill</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/suffolk-seal-office" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Seal Office</a></li><li class="field-item odd"><a href="/category/organization/suffolk-mulberry-court" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Mulberry Court</a></li><li class="field-item even"><a href="/category/organization/stanford" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Stanford</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/stanford-bury" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Stanford Bury</a></li><li class="field-item odd"><a href="/category/person/james-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">James Sharp</a></li><li class="field-item even"><a href="/category/person/william-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Sharp</a></li></ul></section>Wed, 18 Apr 2012 20:35:44 +0000rc-admin14638 at http://www.rc.umd.eduIndex of Placeshttp://www.rc.umd.edu/editions/bloomfield_letters/places.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2009-09-01T00:00:00-04:00">September 2009</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded">
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<td><a class="button" href="/sites/default/files/imported/editions/XML/places.xml"><img alt="TEI" height="15" width="80" align="right" src="/sites/default/files/xml-tei_button.gif"/></a><br/>
<div class="paratext">
<h3>Index of Places</h3>
<dl xmlns="">
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Barnett" title="Barnett, near Clare Hall, South Mimms, Hertfordshire:">Barnett, near Clare Hall, South Mimms, Hertfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Barton" title="Barton, Suffolk:">Barton, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#BellAlley" title="Bell-Alley, Coleman Street, in the City of London:">Bell-Alley, Coleman Street, in the City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#BuryStEdmunds" title="Bury St. Edmunds, Suffolk:">Bury St. Edmunds, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Campton" title="Campton, Bedfordshire:">Campton, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#CarltonHouse" title="Carlton House, Piccadilly, London:">Carlton House, Piccadilly, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Chicksands" title="Chicksands, Bedfordshire:">Chicksands, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#ClareHall" title="Clare Hall, South Mimms, Hertfordshire:">Clare Hall, South Mimms, Hertfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Dryburgh" title="Dryburgh Abbey, near Melrose, Scotland:">Dryburgh Abbey, near Melrose, Scotland</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#EustonHall" title="Euston Hall, Suffolk, near Thetford:">Euston Hall, Suffolk, near Thetford</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Fakenham" title="Fakenham, Suffolk:">Fakenham, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#FerneyHill" title="Ferney Hill, Gloucestershire:">Ferney Hill, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Fulham" title="Fulham, near London:">Fulham, near London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Graveley" title="Graveley, Cambridgeshire:">Graveley, Cambridgeshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Hadleigh" title="Hadleigh, Suffolk:">Hadleigh, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Hampstead" title="Hampstead, London:">Hampstead, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#HoningtonGreen" title="Honington Green:">Honington Green</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Honington" title="Honington, Suffolk:">Honington, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#IxworthThorpe" title="Ixworth Thorpe, Suffolk:">Ixworth Thorpe, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#MulberryCourt" title="Mulberry Court, Coleman Street, City of London:">Mulberry Court, Coleman Street, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#OldJewry" title="Old Jewry, City of London:">Old Jewry, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Poultry" title="Poultry, City of London:">Poultry, City of London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Putney" title="Putney:">Putney</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#RaglandCastle" title="Ragland Castle:">Ragland Castle</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#RidlesworthHall" title="Ridlesworth Hall, Norfolk:">Ridlesworth Hall, Norfolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Rotherhithe" title="Rotherhithe, London:">Rotherhithe, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Sapiston" title="Sapiston, Suffolk:">Sapiston, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#SealOffice" title="Seal Office, the Temple, London:">Seal Office, Somerset House, London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Shefford" title="Shefford, Bedfordshire:">Shefford, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Shepherd" title="Shepherd &amp; Shepherdess, City Road, East London:">Shepherd &amp; Shepherdess, City Road, East London</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Southill" title="Southill, Bedfordshire:">Southill, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Stanford" title="Stanford, Suffolk:">Stanford, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#StanfordBury" title="Stanford Bury, Bedfordshire:">Stanford Bury, Bedfordshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#StoutsHill" title="Stout&#8217;s Hill, Gloucestershire:">Stout&#8217;s Hill, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Towcester" title="Towcester, Northamptonshire:">Towcester, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Troston" title="Troston, Suffolk:">Troston, Suffolk</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Uley" title="Uley, Gloucestershire:">Uley, Gloucestershire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Vauxhall" title="Vauxhall:">Vauxhall</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Wakefield" title="Wakefield Lodge, Northhamptonshire:">Wakefield Lodge, Northhamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Whittlebury" title="Whittlebury, Northamptonshire:">Whittlebury, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#WickenPark" title="Wicken Park, Northamptonshire:">Wicken Park, Northamptonshire</a></dd>
<dd><a xmlns="http://www.w3.org/1999/xhtml" class="link_ref" href="#Woolwich" title="Woolwich, Kent:">Woolwich, Kent</a></dd>
</dl>
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<div class="paratext">
<h3>Places</h3>
<ul xmlns="">
<li value="1"><span id="N1CA03B5"><!--anchor--></span> <a name="Barnett"><!--html anchor--></a><strong>Barnett, near Clare Hall, South Mimms, Hertfordshire:</strong> <span class="gloss">home of the family of James Sharp.</span></li>
<li value="2"><span id="N1CA03C2"><!--anchor--></span> <a name="Barton"><!--html anchor--></a><strong>Barton, Suffolk:</strong> <span class="gloss">neighbouring village to Honington.</span></li>
<li value="3"><span id="N1CA03CF"><!--anchor--></span> <a name="BellAlley"><!--html anchor--></a><strong>Bell-Alley, Coleman Street, in the City of London:</strong> <span class="gloss">site of Bloomfield&#8217;s lodgings before summer 1799.</span></li>
<li value="4"><span id="N1CA03DC"><!--anchor--></span> <a name="BuryStEdmunds"><!--html anchor--></a><strong>Bury St. Edmunds, Suffolk:</strong> <span class="gloss">home of George Bloomfield.</span></li>
<li value="5"><span id="N1CA03E9"><!--anchor--></span> <a name="Campton"><!--html anchor--></a><strong>Campton, Bedfordshire:</strong> <span class="gloss">village neighbouring Bloomfield&#8217;s home-village of Shefford, Bedfordshire.</span></li>
<li value="6"><span id="N1CA03F6"><!--anchor--></span> <a name="CarltonHouse"><!--html anchor--></a><strong>Carlton House, Piccadilly, London:</strong> <span class="gloss">home of the Prince of Wales.</span></li>
<li value="7"><span id="N1CA0403"><!--anchor--></span> <a name="Chicksands"><!--html anchor--></a><strong>Chicksands, Bedfordshire:</strong> <span class="gloss">village near Shefford.</span></li>
<li value="8"><span id="N1CA0410"><!--anchor--></span> <a name="ClareHall"><!--html anchor--></a><strong>Clare Hall, South Mimms, Hertfordshire:</strong> <span class="gloss">seat of James Sharp, his wife and daughter.</span></li>
<li value="9"><span id="N1CA041D"><!--anchor--></span> <a name="Dryburgh"><!--html anchor--></a><strong>Dryburgh Abbey, near Melrose, Scotland:</strong> <span class="gloss">country seat of Lord Buchan.</span></li>
<li value="10"><span id="N1CA042A"><!--anchor--></span> <a name="EustonHall"><!--html anchor--></a><strong>Euston Hall, Suffolk, near Thetford:</strong> <span class="gloss">country seat of the Duke of Grafton.</span></li>
<li value="11"><span id="N1CA0437"><!--anchor--></span> <a name="Fakenham"><!--html anchor--></a><strong>Fakenham, Suffolk:</strong> <span class="gloss">village nearby Honington and Euston.</span></li>
<li value="12"><span id="N1CA0444"><!--anchor--></span> <a name="FerneyHill"><!--html anchor--></a><strong>Ferney Hill, Gloucestershire:</strong> <span class="gloss">home of the Coopers, R. Bransby and daughter Charlotte, who accompanied Bloomfield and the Lloyd Bakers on the Wye tour.</span></li>
<li value="13"><span id="N1CA0451"><!--anchor--></span> <a name="Fulham"><!--html anchor--></a><strong>Fulham, near London:</strong> <span class="gloss">home of William, Catherine and latterly Granville Sharp.</span></li>
<li value="14"><span id="N1CA045E"><!--anchor--></span> <a name="Graveley"><!--html anchor--></a><strong>Graveley, Cambridgeshire:</strong> <span class="gloss">village near Huntingdon, Cambridgeshire.</span></li>
<li value="15"><span id="N1CA046B"><!--anchor--></span> <a name="Hadleigh"><!--html anchor--></a><strong>Hadleigh, Suffolk:</strong> <span class="gloss">town in which Nathan Drake lived.</span></li>
<li value="16"><span id="N1CA0478"><!--anchor--></span> <a name="Hampstead"><!--html anchor--></a><strong>Hampstead, London:</strong> <span class="gloss">home of Thomas Park.</span></li>
<li value="17"><span id="N1CA0485"><!--anchor--></span> <a name="HoningtonGreen"><!--html anchor--></a><strong>Honington Green:</strong> <span class="gloss">the village green in Honington, close to which stood the house in which Bloomfield was born.</span></li>
<li value="18"><span id="N1CA0492"><!--anchor--></span> <a name="Honington"><!--html anchor--></a><strong>Honington, Suffolk:</strong> <span class="gloss">Bloomfield&#8217;s birthplace and boyhood home; home of his mother and some of his siblings.</span></li>
<li value="19"><span id="N1CA049F"><!--anchor--></span> <a name="IxworthThorpe"><!--html anchor--></a><strong>Ixworth Thorpe, Suffolk:</strong> <span class="gloss">small village near Honington.</span></li>
<li value="20"><span id="N1CA04AC"><!--anchor--></span> <a name="MulberryCourt"><!--html anchor--></a><strong>Mulberry Court, Coleman Street, City of London:</strong> <span class="gloss">site of Bloomfield&#8217;s lodgings from summer 1799.</span></li>
<li value="21"><span id="N1CA04B9"><!--anchor--></span> <a name="OldJewry"><!--html anchor--></a><strong>Old Jewry, City of London:</strong> <span class="gloss">site of the famous dissenting meeting house at which Unitarian radicals, including Joseph Fawcett and Richard Price, preached.</span></li>
<li value="22"><span id="N1CA04C6"><!--anchor--></span> <a name="Poultry"><!--html anchor--></a><strong>Poultry, City of London:</strong> <span class="gloss">street in which Vernor and Hood had their bookselling establishment.</span></li>
<li value="23"><span id="N1CA04D3"><!--anchor--></span> <a name="Putney"><!--html anchor--></a><strong>Putney:</strong> <span class="gloss">Surrey location of one of Dr Andrew Bell&#8217;s Central Madras schools, at which Bloomfield&#8217;s son Charles was briefly employed as a master.</span></li>
<li value="24"><span id="N1CA04E0"><!--anchor--></span> <a name="RaglandCastle"><!--html anchor--></a><strong>Ragland Castle:</strong> <span class="gloss">Raglan Castle, near Abergavenny, Wales.</span></li>
<li value="25"><span id="N1CA04ED"><!--anchor--></span> <a name="RidlesworthHall"><!--html anchor--></a><strong>Ridlesworth Hall, Norfolk:</strong> <span class="gloss">near Thetford, home of the Bevan family.</span></li>
<li class="26"><span id="N1CA04FA"><!--anchor--></span> <a name="Rotherhithe"><!--html anchor--></a><strong>Rotherhithe, London:</strong> <span class="gloss">area of South London on the banks of the Thames; residence of Bloomfield&#8217;s wife&#8217;s aunt and cousins.</span></li>
<li value="27"><span id="N1CA0507"><!--anchor--></span> <a name="Sapiston"><!--html anchor--></a><strong>Sapiston, Suffolk:</strong> <span class="gloss">village near Honington, where the boy Bloomfield lived and worked for his uncle William Austin.</span></li>
<li value="28"><span id="N1CA0514"><!--anchor--></span> <a name="SealOffice"><!--html anchor--></a><strong>Seal Office, the Temple, London:</strong> <span class="gloss">Bloomfield&#8217;s place of work while employed in the position found him by the Duke of Grafton as under-sealer of documents.</span></li>
<li value="29"><span id="N1CA0521"><!--anchor--></span> <a name="Shefford"><!--html anchor--></a><strong>Shefford, Bedfordshire:</strong> <span class="gloss">village to which Bloomfield moved in 1812.</span></li>
<li value="30"><span id="N1CA052E"><!--anchor--></span> <a name="Shepherd"><!--html anchor--></a><strong>Shepherd &amp; Shepherdess, City Road, East London:</strong> <span class="gloss">near this inn lay Bloomfield&#8217;s home until he moved to Shefford, Bedfordshire.</span></li>
<li value="31"><span id="N1CA053B"><!--anchor--></span> <a name="Southill"><!--html anchor--></a><strong>Southill, Bedfordshire:</strong> <span class="gloss">location, near Shefford, of the country estate of Bloomfield&#8217;s Bedfordshire neighbour Samuel Whitbread.</span></li>
<li value="32"><span id="N1CA0548"><!--anchor--></span> <a name="Stanford"><!--html anchor--></a><strong>Stanford, Suffolk:</strong> <span class="gloss">village near Newmarket and Bury St Edmunds.</span></li>
<li value="33"><span id="N1CA0555"><!--anchor--></span> <a name="StanfordBury"><!--html anchor--></a><strong>Stanford Bury, Bedfordshire:</strong> <span class="gloss">A place close to Shefford; site of a Roman encampment, and the source of some of Thomas Inskip&#8217;s archaeological finds.</span></li>
<li value="34"><span id="N1CA0562"><!--anchor--></span> <a name="StoutsHill"><!--html anchor--></a><strong>Stout&#8217;s Hill, Gloucestershire:</strong> <span class="gloss">seat of the Lloyd Bakers at Uley.</span></li>
<li class="35"><span id="N1CA056F"><!--anchor--></span> <a name="Towcester"><!--html anchor--></a><strong>Towcester, Northamptonshire:</strong> <span class="gloss">town near which was the estate owned by William Grant.</span></li>
<li value="36"><span id="N1CA057C"><!--anchor--></span> <a name="Troston"><!--html anchor--></a><strong>Troston, Suffolk:</strong> <span class="gloss">seat of Capel Lofft, near Honington.</span></li>
<li value="37"><span id="N1CA0589"><!--anchor--></span> <a name="Uley"><!--html anchor--></a><strong>Uley, Gloucestershire:</strong> <span class="gloss">village in which the Lloyd Bakers lived, near Gloucester.</span></li>
<li value="38"><span id="N1CA0596"><!--anchor--></span> <a name="Vauxhall"><!--html anchor--></a><strong>Vauxhall:</strong> <span class="gloss">Vauxhall Gardens, famous pleasure gardens on the south side of the Thames in London.</span></li>
<li value="39"><span id="N1CA05A3"><!--anchor--></span> <a name="Wakefield"><!--html anchor--></a><strong>Wakefield Lodge, Northhamptonshire:</strong> <span class="gloss">the Duke of Grafton&#8217;s house in Northamptonshire.</span></li>
<li value="40"><span id="N1CA05B0"><!--anchor--></span> <a name="Whittlebury"><!--html anchor--></a><strong>Whittlebury, Northamptonshire:</strong> <span class="gloss">The Duke of Grafton had a residence here, and Bloomfield visited the area in 1800 and 1804. He published &#8216;Lines, occasioned by a Visit to Whittlebury Forest&#8217; in <span class="titlem">Rural Tales</span>. It is illustrated in Brayley.</span></li>
<li value="41"><span id="N1CA05C1"><!--anchor--></span> <a name="WickenPark"><!--html anchor--></a><strong>Wicken Park, Northamptonshire:</strong> <span class="gloss">home of Elizabeth Prowse, Granville and William Sharp&#8217;s sister and Mary Lloyd Baker&#8217;s aunt.</span></li>
<li value="42"><span id="N1CA05CE"><!--anchor--></span> <a name="Woolwich"><!--html anchor--></a><strong>Woolwich, Kent:</strong> <span class="gloss">site of Thames dockyard, near London, in which Bloomfield&#8217;s father-in-law worked.</span></li>
<li style="list-style: none"><br/></li>
</ul>
</div>
</td>
</tr>
</table>
</td>
</tr>
</td>
</tr>
</table>
</td>
</tr>
</table>
</div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/bloomfield_letters/index.html">The Letters of Robert Bloomfield and His Circle</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/the-letters-of-robert-bloomfield" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">The Letters of Robert Bloomfield</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/shefford" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Shefford</a></li><li class="field-item odd"><a href="/category/city/melrose" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Melrose</a></li><li class="field-item even"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/scotland" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Scotland</a></li><li class="field-item odd"><a href="/category/country/wales" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Wales</a></li></ul></section><section class="field field-name-opencalais-naturalfeature-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">NaturalFeature:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/natural-feature/suffolk-ferney-hill" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Ferney Hill</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/suffolk-seal-office" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Seal Office</a></li><li class="field-item odd"><a href="/category/organization/suffolk-mulberry-court" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Suffolk Mulberry Court</a></li><li class="field-item even"><a href="/category/organization/stanford" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Stanford</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/george-bloomfield" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">George Bloomfield</a></li><li class="field-item odd"><a href="/category/person/stanford-bury" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Stanford Bury</a></li><li class="field-item even"><a href="/category/person/james-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">James Sharp</a></li><li class="field-item odd"><a href="/category/person/william-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Sharp</a></li></ul></section>Fri, 20 Jan 2012 02:20:27 +0000rc-admin14690 at http://www.rc.umd.eduIntroductionhttp://www.rc.umd.edu/editions/brownsevern/intro.html
<div class="field field-name-field-published field-type-date field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="collex:date" datatype="gYearMonth"><span class="date-display-single" property="collex:date" datatype="gYearMonth" content="2007-12-01T00:00:00-05:00">December 2007</span></div></div></div><div class="field field-name-body field-type-text-with-summary field-label-hidden view-mode-fulltext"><div class="field-items"><div class="field-item even" property="content:encoded">
<h2>Provenance</h2>
<ol class="intropara">
<li>
<p class="introduction">Charles Brown loved food. His letters to Severn are sprinkled with recipes and advice on special dishes. A long passage rejects Severn's "boasted fish sauce" in favor of his own "essence of anchovies." Another lists the contents of a picnic basket, which includes a chicken, a veal pie and a mug of clotted cream. And yet another, attempting to lure his friend to Florence, describes his lunch: "I had some tender beef steaks today, stewed artichokes, a rice pudding, and cherries, &#8212; surely you'll come as quick as possible!" No wonder Edward Trelawny, writing with his usual tact, described Brown as "a huge feeder."<sup><a class="fn" href="#note1" name="fn1" id="fn1">1</a></sup> Although a sumptuous diet often roiled his digestive tract, it did provide an excuse to cook up a metaphor for his own correspondence. "I am a bad hand at letter-writing," he admitted, "I always say too much or too little, &#8212; I am too merry or too wise, &#8212; too much inspired by syllabub or plain boiled beef. Syllabub! &#8212; hum, &#8212; when I used to advertise a tureen-full at Hampstead, I recollect that my house was full of ladies on the occasion, &#8212; so perhaps you like one too, &#8212; not, however, that I, in my vanity, can suppose this a hundredth part as good, &#8212; I never made a paper one before" (<a href="/editions/brownsevern/letters/13mar1829.html">13 March 1829</a>).</p>
</li>
<li>
<p class="introduction">Evidently Severn enjoyed the taste for he kept more of Brown's letters than any other correspondent's (fifty-nine), preserving the earliest, dated January 15, 1821, for nearly sixty years.<sup><a class="fn" href="#note2" name="fn2" id="fn2">2</a></sup> Only Gladstone, with thirty letters, appears to have been as important a fixture in Severn's personal archive. At his death Severn's collection of Brown's letters passed to his eldest son, Walter, who in the 1880s lent them to William Sharp who was working on Severn's life and letters. Sharp drew on the Brown letters extensively but did not print many of them in full, reasoning that they "would no longer be of interest" because they contained "somewhat that is of too personal or private a nature to be disengaged from the gossip of a bygone day, and occasionally passages in that broader humour which has ceased to please" (Preface ix). In other words, Sharp censored the specific letters that were painted with Brown's "broader humour," omitting sections that would have been distasteful to his late Victorian audience. He did contemplate publishing at least some of them separately, however, musing to Horace Scudder, then editor of the <em>Atlantic Monthly</em>, that he had "kept out the great bulk of Chas. Armitage Brown's letters, for separate use . . . These I shall probably print elsewhere, unless you have any special reason for wishing to see them."<sup><a class="fn" href="#note3" name="fn3" id="fn3">3</a></sup> Although he wrote other follow-up articles on Severn, nothing appeared subsequently on Brown's letters, and he sent them back to Walter.</p>
</li>
<li>
<p class="introduction">In <em>The Everlasting Spell</em> (1963), Joanna Richardson took a stern view of Sharp's censorship of Brown's letters. She called his decision a "monument to stupidity" (184) and implied that Sharp had "suppressed" them (185). Four years later, in a review, she all but accused him of destroying the letters: "I suspect that Sir Charles Dilke was not the only Victorian to burn Keatsiana: to impoverish literature in the cause of prudery."<sup><a class="fn" href="#note4" name="fn4" id="fn4">4</a></sup> Little did she know how close to the truth she had come, though at the time of her writing the letters were actually quite safe. The vital clue appeared in Sheila Birkenhead's <em>Illustrious Friends</em> (1965), the second installment of the Severn story following her earlier <em>Against Oblivion</em> (1944). In the book, Birkenhead cites two extracts from the Brown letters and reports them as "in possession of author."<sup><a class="fn" href="#note5" name="fn5" id="fn5">5</a></sup> While Birkenhead clearly consulted at least some of the letters, her confirmation of their existence amounted to a very soft whisper. Other than her acknowledgment of possession, the only indication that these were the letters Richardson believed lost or destroyed appeared in some minor variations from Sharp's earlier transcriptions.</p>
</li>
<li>
<p class="introduction">So how did Sheila Birkenhead come by the letters? And, to retrace our steps for a moment, what happened to them after they were given back to Walter Severn? As it turns out, Walter divided his father's papers, keeping the majority and passing on the Brown letters along with some other items to his youngest brother, Arthur. The preponderance of Walter's share eventually went to his daughter Helen Christian, who married the Reverend Herbert Louis Wild. Their son, John H. S. Wild, inherited most of the Severn papers and in the late 1960s disposed of them to the bookseller Winifred A. Myers, who then sold them to Arthur Houghton, Jr. Soon thereafter, Houghton presented them to Harvard University.<sup><a class="fn" href="#note6" name="fn6" id="fn6">6</a></sup></p>
</li>
<li>
<p class="introduction">New information reveals that on his death in February 1931, Arthur Severn gave the Brown letters to a close friend of the family, Miss Mary Larkin Horne. The gift comprised other valuable material as well, including Arthur's memoirs, selections from his correspondence with John Ruskin, and letters to Joseph Severn from the Cowden Clarkes, H. Buxton Forman, Fanny Keats de Llanos, Mary Shelley, and Edward Trelawny. Although she donated some items to the Keats House in Hampstead a few months after Arthur's death,<sup><a class="fn" href="#note7" name="fn7" id="fn7">7</a></sup> Miss Horne chose not to relinquish the Brown letters, perhaps because she was thinking of using them in a book.<sup><a class="fn" href="#note8" name="fn8" id="fn8">8</a></sup> When she died in 1952 the letters were still in her possession and formed a part of her estate. Correspondence preserved by Sheila Birkenhead shows that Miss Horne's sister was unable to make it to London to settle her late sibling's affairs and so empowered a friend, Mrs. Lilian Fairclough, to act on her behalf. In a letter to Mrs. Fairclough, dated 22 October 1952, Miss C. Horne wrote, somewhat enigmatically: "I give my consent to all letters and correspondence to be destroyed." A few years later, Mrs. Fairclough disclosed to Lady Birkenhead that the solicitor dealing with Miss Horne's estate had been appointed to oversee the burning of "all papers." As Mrs. Fairclough reported, "I asked the two administrators for permission to save any papers and was told to do what I liked &#8212; as far as they were concerned, burn the lot."<sup><a class="fn" href="#note9" name="fn9" id="fn9">9</a></sup></p>
</li>
<li>
<p class="introduction">Acting wisely, Mrs. Fairclough "salvaged the letters from holocaust"<sup><a class="fn" href="#note10" name="fn10" id="fn10">10</a></sup> and after several months of sorting lent them to Sheila Birkenhead, whose first book on Severn she knew and admired. Apparently, Birkenhead had contacted Miss Mary Horne sometime before she died and had expressed interest in seeing the letters for her second book on the Severn and Ruskin families. In 1955 Lady Birkenhead had typescripts made of the Brown letters and like William Sharp before her considered publishing them. But other projects intervened and she was not able to move forward with the edition. Some years later, Mrs. Fairclough generously gave her the Brown letters, which Lady Birkenhead intended to present to Keats House.<sup><a class="fn" href="#note11" name="fn11" id="fn11">11</a></sup> The letters remained in her home, however, until their rediscovery in July 2003 by Sue Brown, who was preparing her new biography of Severn. All of these manuscripts are now in the possession of Lady Juliet Townsend, the daughter of Sheila Birkenhead and great-great-granddaughter of Joseph Severn.</p>
<h2>Editorial Procedures</h2>
</li>
<li>
<p class="introduction">After nearly seeing publication twice and after coming perilously close to extinction, Charles Brown's letters to Joseph Severn are at last being published here, in a full diplomatic edition, where they will be readily accessible to all students of the Keats circle. The present edition includes forty-six letters from Charles Brown to Joseph Severn and one letter from Brown to Joseph's wife, Elizabeth Severn. Although there is solid evidence that William Sharp consulted the letters in fashioning the narrative of his <em>Life and Letters of Joseph Severn</em> (1892), he printed only <em>two</em> of them in full and <em>nine</em> in part.<sup><a class="fn" href="#note12" name="fn12" id="fn12">12</a></sup> He made passing mention of seven additional letters, but he did not quote from them. In all, then, our edition contains <em>thirty-five</em> entirely new letters by Charles Brown to Severn and <em>nine</em> more published by Sharp solely in extracts. We have also included an appendix with six more letters of Brown: one each to Richard Monckton Milnes, Edward Trelawny, Charles W. Dilke, Marianne Hunt, Henry Snook and the Snook boys. The letters to Trelawny and Mrs. Hunt are printed here for the first time; the others, with the exception of that to Milnes, have been published only in extracts.<sup><a class="fn" href="#note13" name="fn13" id="fn13">13</a></sup></p>
</li>
<li>
<p class="introduction">The original holographs are in remarkably good condition given their adventures. One finds the usual ink blots, minor tears and stains, occasional foxing and creasing, but nothing that impedes the readability of Brown's steady, fluid hand. The one-page fragmentary letter of <a href="/editions/brownsevern/letters/mar1834.html">[March] 1834</a> is the single exception, though it appears at some point to have been deliberately cut and torn, perhaps by Severn himself who sometimes used the integral address space for notes and the tallying of expenses. Because Brown writes such a neat, clean, bold hand, there are very few illegible words; nor are there many cancellations. And unlike Severn, who often wrote in a hurried scrawl and crossed his letters, Brown's penmanship is always careful and meticulous. He laid down his words as if he were highly conscious of their reception, eager to strike his reader with the full and immediate impact of his wit and observation. In fact, Brown was so conscious of the sensibility of his recipient that he always allowed space for the anticipated tear hole caused by the removal of the seal. He refrained from crossing his letters and rarely wrote up the sides of the sheet, though twice he jokingly interlined a half-sheet upside down ("heels over head") because Severn had complained of his writing being "too legible." In the initial sequence of eleven letters Brown was parsimonious with space and did not use a single paragraph break. Every line is crammed with words to the margins. Even though it might aid in readability, we've chosen not to insert paragraph breaks in these early letters so as to preserve the close march of his prose.</p>
</li>
<li>
<p class="introduction">In the texts printed here we have reproduced exactly the spelling, capitalization and punctuation of the manuscripts. Exceptions have been made for repeated words and obvious slips of the pen. In the rare instance where a word could not be deciphered it is presented as ellipses enclosed by brackets ([. . .]), with an explanatory note when necessary. We use braces ({ }) to indicate editorial insertions that fill gaps which result from damage to the manuscript, and braces enclosing three dots ({. . .}) to signify lacunae which we were unable to supply conjecturally. Wherever canceled words appear of interest or significance, we have included them within angle brackets (&lt; &gt;). Ampersands and abbreviations have been retained, though superscript letters are reproduced without the dots or dashes that typically appear beneath them. When available, addresses and postmarks have been included in head notes. The first footnote in relevant letters carries a reference to prior publication in the editions of Sharp and Stillinger.</p>
<h2>New Information</h2>
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<p class="introduction">These newly recovered letters fill significant gaps in the record of Charles Brown's life and should help future scholars compose a more complete picture of their subject. In his 1989 biography, E. H. McCormick complained of a break in the sequence of letters between the summer of 1827 and the spring of 1829 (126). We are now able to make available seven letters which document Brown's activities and meetings with friends during this time. Of more serious concern to McCormick was the gap between the summers of 1830 and 1836 (139). Indeed, Jack Stillinger was able to record only two extant letters for this six-year period. The present edition supplies us with nine letters, which go a long way toward filling this "obscure but obviously critical period" (McCormick 143). Two letters in particular, dated <a href="/editions/brownsevern/letters/17sept1833.html">17 Sept. 1833</a> and <a href="/editions/brownsevern/letters/23jan1834.html">23 Jan. 1834</a>, provide valuable information about Brown's visit to England in 1833. We learn that he stayed with his mother, Jane Browne (since remarried to Joseph R. Browne), and found her much improved in health; that he saw two of the children of the radical reformer, William Cobbett, whom he had first met in Florence in 1828, and also Keats' friend, Richard Woodhouse; and that he attended the Royal Academy Exhibition, where he studied the paintings of Eastlake, Uwins and Severn (on the last of whom he provides a detailed critique). Perhaps most important, we discover that he stayed at the home of Charles W. Dilke in London and that the two men patched up their longstanding feud over George Keats and the Keats family inheritance. This reconciliation, though short-lived, was the more remarkable given that Dilke had just written to George Keats several months earlier stating that Brown had "broken off all further correspondence."<sup><a class="fn" href="#note14" name="fn14" id="fn14">14</a></sup> Another indication of the thaw is that around this time
Dilke began commissioning work from his friend for <em>The Athenaeum</em> ("Fresh Light" 140). Although Dilke softened towards Brown, he grew increasingly irritated by Severn, who in 1826 had promised but never delivered a copy of the background landscape of Raphael's "La Madonna di Foligno."<sup><a class="fn" href="#note15" name="fn15" id="fn15">15</a></sup> Another letter from this time (<a href="/editions/brownsevern/letters/22june1834.html">22 June 1834</a>) offers fresh details about Brown's apoplectic seizure in Vieusseux's Reading room in Florence and helps us clear up a number of confusions in McCormick's timeline of events (143-144).</p>
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<p class="introduction">In reference to Keats we find some new information in these letters. We now know that in addition to distributing Keats' books after his death, Brown also returned the poet's correspondence. "I forgot to tell you," he writes to Severn on <a href="/editions/brownsevern/letters/20dec1822.html">20 Dec. 1822</a>, "I received our Keats' papers from M<sup>r</sup> Bond, a little before I quitted England. I sorted them all, and returned to every one his letters to Keats, which I understand gave great satisfaction." Severn had ignored Taylor's claims to be Keats' literary executor and had chosen instead to send Keats' papers to Brown. In another letter of <a href="/editions/brownsevern/letters/23feb1825.html">23 Feb. 1825</a>, we learn that Brown had been working on a sketch of Keats when he was living with Severn in Rome and had engaged a friend of his to finish it after his departure. And the fragmentary letter of <a href="/editions/brownsevern/letters/mar1834.html">[March] 1834</a> now records Brown's response to Severn's request earlier in the month to send him the manuscript copy of <em>Otho the Great</em>, a play which Brown had co-written with Keats. Severn was intending to have it performed by visiting members of the Cambridge Apostles, who were early Keats enthusiasts. As the letter confirms, Brown did not oblige Severn either in coming to Rome or in sending him the manuscript before the Apostles left at the end of their Easter visit. He explained that "so many have disliked it, as a dramatic work, . . . that I am afraid it is not so good as you and I imagine, and I do not feel so anxious as formerly to make it public." As it turned out, many of their mutual friends had been critical of the play, including Dilke, Hunt, Landor, Richards and Darley.</p>
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<p class="introduction">In <em>The Life and Letters of Joseph Severn</em>, William Sharp chose to omit a key passage in Brown's first letter printed here (<a href="/editions/brownsevern/letters/13aug1821.html">13, 14 August 1821</a>), which casts light on an episode that vexed Severn for many years. The passage concerned Severn's hopes of earning the Royal Academy's pension to pay for his traveling expenses and a three-year residence at Rome. During the final stages of his illness, Keats had warned Severn not to be overly optimistic about his chances of winning the award. As Severn later wrote:</p>
<blockquote>
<p>He recounted his being at a dinner with Hilton &amp; some other artists at the house of Hiltons brother in law &amp; the subject of conversation was the Royal Academy giving me the 1<sup>st</sup> prise for my picture of the Cave of Despair &#8212; that the work was very inferior but the artist being an old fellow &amp; his attempts for the prize frequent the Council had given it out of pity &amp; not for any merit.<br/>
&#160;&#160;&#160;&#160;&#160;&#160;&#160;Keats then for the first time expressed his disgust at such a mean lie &amp; that there were present three artists beside Hilton who knew it to be a mean lie &amp; that he would not any longer sit down with such snobs, that he knew me very well, had seen my picture &amp; knew its merits &amp; that I was a young man &amp; that it was my first attempt for any prize of any kind &#8212; He then rose from the table &amp; abruptly left the party.<sup><a class="fn" href="#note16" name="fn16" id="fn16">16</a></sup></p>
</blockquote>
<p class="introduction">Brooding over the story after Keats' death, Severn persuaded himself that Hilton would frustrate his application. Although he knew that Brown was on poor terms with Taylor, Severn asked him to approach the publisher and get him to use his influence with his friend Hilton. The unpublished section of Brown's letter of <a href="/editions/brownsevern/letters/13aug1821.html">13, 14 August</a> shows that in spite of all the difficulties, Brown went out of his way to oblige Severn. As a result, he was able to reassure Severn that there had been a "guiltless mistake": "Those illiberal expressions concerning your prize picture were not used by Hilton, nor at his house, nor even in his presence; but by Hilton's friend De Wintd (or Windt, or what?) at Taylor's house" (<a href="/editions/brownsevern/letters/13aug1821.html">13, 14 Aug. 1821</a>). In the end, Severn did get his pension and Hilton proved particularly helpful over it. Brown's efforts to correct the record reassured his friend, even if in later years Severn was to revert to his earlier version of the story.<sup><a class="fn" href="#note17" name="fn17" id="fn17">17</a></sup></p>
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<p class="introduction">One other noteworthy piece of information emerges from Brown's letters. Writing to his brother and sister-in-law in September 1819, Keats mentions in passing that "Severn has got a little Baby" (<em>Letters</em>, ii. 205). Since no reference to the child appeared again in his future letters and Sharp had deliberately suppressed what he knew of the story, scholars never pursued the issue any further. Confirmation of Keats' statement, however, is now provided by Brown who refers several times to Severn's illegitimate son, Henry, and is eager to hear news of his progress.<sup><a class="fn" href="#note18" name="fn18" id="fn18">18</a></sup> (His own son, Carlino, was born about a year after Severn's). In 1826, we learn of a planned reunion between father and son in Italy, and then five years later, sadly, of Henry's premature death. We never discover the cause, though we are privy to Brown's thoughtful words of sympathy and consolation.<sup><a class="fn" href="#note19" name="fn19" id="fn19">19</a></sup></p>
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<p class="introduction">Finally, a few words are in order about the unpublished letter from Brown to Edward Trelawny, dated <a href="/editions/brownsevern/letters/11oct1838.html">11 Oct. 1838</a>, since it is so strikingly different from the group to Severn. The letter is valuable for illuminating a spiritual side of Brown not available in any of his other correspondence. In it he confesses his disillusionment with "the Christian Superstition" and reveals to Trelawny his own private belief system &#8212; a commitment to deism and freethinking. He describes his experience of Christianity as a boy oppressed by a tyranny of fear, and goes on to regret the way it saps youthful energies and deprives children of happiness and vitality. He laments the benighted response of "faith-ridden Plymouth" to his ideas, asks Trelawny to recommend "a clever fellow, or two" he might recruit as disciples, and then rather surprisingly, given the Brown we know, announces that he has "a <span style="text-decoration: underline">call</span>, and that, setting about it in the right way, [he] might do something." He considers hiring a chapel and giving sermons, offering an alternative to the stodgy parsons at the Plymouth Institution with whom he had already had several run-ins. It is an extraordinary letter, revelatory and sad, one that shows Brown isolated from his own community in Plymouth, at loose ends, quixotically looking to establish a new generation of youthful deists who shall effect "a most sweeping reform in the church and state." Two years later he made the desperate decision to emigrate to New Zealand.</p>
<h2>The Character of Charles Brown</h2>
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<p class="introduction">Brown is usually seen as a rather one-dimensional "friend of Keats," robust and masculine, practical and business-like, with a proclivity for "good living and amatory indiscretion."<sup><a class="fn" href="#note20" name="fn20" id="fn20">20</a></sup> Some biographical accounts, however, treat his friendship with Keats and indeed his character more skeptically. He may have been generous and warm-hearted, they concede, but these qualities were tempered by his bachelor selfishness, coarse humor and tight financial prudence. Full of helpful advice to his friends, he could be legalistic and vindictive when it came to the affairs of those he suspected of duplicity. A number of scholars have admitted that though he was a man of firm principles, he at times bowed to strong prejudice, especially when he believed that he or a close companion had been wronged. There is no finer, more succinct example of this aspect of his character than Brown's concluding letter to Frederick Huxham, the iron-founder with whom he had a six-month quarrel over the pricing of a saw-mill:</p>
<blockquote>&#160;&#160;&#160;&#160;&#160;Sir,<br/>
&#160;&#160;&#160;&#160;&#160;Not being restrained by scruples of conscience or by sentiments of honour, your lying and roguery ought to be perfect; but, by your ignorant use of them, they become of more injury than benefit to yourself.<br/>
&#160;&#160;&#160;&#160;&#160; Yet those who best know you inform me that you have long ceased to have a character to lose.<br/>
&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Your hum Serv<sup>t</sup><br/>
&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Cha<sup>s</sup> Brown.<sup><a class="fn" href="#note21" name="fn21" id="fn21">21</a></sup></blockquote>
<p class="introduction">C. W. Dilke, whose friendship with Brown was famously rocky, explored the contradictory facets of his character in detailed notes he made in the margins of Richard Monckton Milnes' <em>Life, Letters and Literary Remains of John Keats</em>.<sup><a class="fn" href="#note22" name="fn22" id="fn22">22</a></sup> Quoting from the preface, Dilke fulminates, "A retired Russia-merchant the generous protector of the poet Keats! Fine words &#8212; what are they worth?" Then, more soberly, "There is a curious amount of truth &amp; error in these fine phrases." Then haughtily, "Neither Mr Milnes nor his distinguished crack-brained friend of Fiesole,<sup><a class="fn" href="#note23" name="fn23" id="fn23">23</a></sup> knew any thing about Brown &#8212; they were not sufficiently on an equality to penetrate the heart of the mystery." To Milnes' comment about Keats' surviving manuscripts &#8212; "Few of these remains had escaped the affectionate care of Mr. Brown, and he told me that he only deferred their publication till his return to England" (x) &#8212; Dilke responds by boldly underlining most of the sentence and firing off another salvo: "Why dress up the facts after this fanciful fashion! Brown always had an eye to publication &#8212; and offered them for publication after Keats' death. He furnished <span style="text-decoration: underline">the plot</span> of the tragedy, Otho, on condition that he should have <span style="text-decoration: underline">half profits</span>. There was no wrong in this &#8212; but why trick him out in masquerade costume as a generous protector of the man or talk of his "affectionate care" of the MSS[?]"</p>
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<p class="introduction">That the notes are written up and down the margins and extend deep into the gutter effectively (and aggressively) surrounding Milnes' text, shows Dilke's obvious agitation. He cannot resist sniping at Brown in the second volume as well (50; 60; 70-71). Still, his overall assessment seems more even-tempered, if not deeply conflicted: Brown was "scrupulously honest," but "wanted nobleness to lift this honesty out of the commercial kennel"; he might have "forgiven John what he owed him with all his heart," but if Keats had been able to pay, "he would have charged interest"; he "could do generous things too &#8212; but not after the fashion of the world"; and he was capable of "acts of generosity," but also "others of meanness &#8212; the latter was always noticed, the former overlooked." Even Dilke's final defense of his friend, which seems to come direct, may conceal the sting of a political pun: "amongst his early companions he had a character for any thing rather than liberality &#8212; but he was liberal."</p>
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<p class="introduction">One incident in particular got Brown into trouble with Dilke and subsequent commentators. In 1826 money was unexpectedly found in the Keats account in chancery. Through Dilke, Brown immediately submitted to George Keats a bill for unpaid expenses which John Keats had incurred from December 1819 to May 1820 at Wentworth Place as his health worsened. In all it amounted to &#163;75 4s 5d, including not just rent and a half share of the wines and spirits bill, but four guineas for the doctors, 3s for coach hire and even 6s 6d for "sundries" (Brown to Dilke, 2 May 1826 [Stillinger 250-251]). This characteristically punctilious account, which George quickly settled, not surprisingly brought some harsh criticism. What has not previously been known is the fact that Brown soon put the money to altruistic use. Just as he had kept Keats in funds over the spring of 1820, so now he offered to lend his unexpected windfall to Severn who, as so often, was in financial difficulty &#8212; "for I'm no longer so poor, since Dilke wrote me word that some money, belonging to poor Keats, had been miraculously touched from the fangs of Chancery" (<a href="/editions/brownsevern/letters/18june1826.html">18 June 1826</a>). The very next letter shows that Brown was as good as his word, sending on a money order even though he had not yet received the funds from his agent in England (<a href="/editions/brownsevern/letters/27june1826.html">27 June 1826</a>).</p>
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<p class="introduction">Perhaps owing in part to his incomplete knowledge of Brown's financial dealings, Rollins' view of him is severe, characterized by a tone of moral indignation over Brown's handling of Abby and Carlino as well as Keats. He regrets Brown's "unconventional domestic affairs," frowns at his treatment of women and finally weighs him thus: "Brown was a strange mixture of coarseness, kindliness, cold-bloodedness, and calculation" (KC, i. lxiii, lxix). Not a very flattering description, to be sure, but charitable compared to Aileen Ward's dismantling of Brown a few years later.<sup><a class="fn" href="#note24" name="fn24" id="fn24">24</a></sup> In her otherwise compelling biography of Keats, Ward goes out of her way to impugn his integrity. She describes him as "a misogynist" (203, 239, 443n) and embellishes "Brown's roughshod approach to sex" (301) by suggesting that "his masculine needs [were] satisfied by occasional visits to the shabby side streets off Covent Garden" (203). More seriously, she implies that a passage from an affectionate letter Brown wrote to one of the young Snook boys while on his walking tour with Keats is actually a sign of his deviant sexuality, of pedophilia ("Whatever the actual nature of Brown's attachment to the young Snooks. . ." [204-205]). Brown is not only seen as lusty but predatory.</p>
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<p class="introduction">Through these and other examples which she lifts out of context, Ward seeks to discredit Brown in anticipation of his greatest sin &#8212; abandoning Keats. She argues that Brown later tampered with the record in an attempt to justify his failure to accompany Keats to Italy. When he came to write the poet's biography he carefully deleted passages from letters that reflected badly on him, misrepresented his financial situation at the time and withheld from Keats an important letter about money from the poet's brother George (390). Of all those in the Keats circle, according to Ward, it was only Fanny Brawne who genuinely recognized Brown's betrayal: "For months she had silently watched Brown, next door, playing the part of Keats' dearest friend while dodging the responsibility which she had expected from the first he would fulfil" (399). By the end of her biography, Ward's condemnation of Brown's behavior is total, though not wholly convincing, as Stillinger and others have pointed out.<sup><a class="fn" href="#note25" name="fn25" id="fn25">25</a></sup> This vilification of Brown reaches its apogee in Jane Campion&#8217;s recent film, &#8220;Bright Star&#8221; (2009), where he is caricatured as a pantomime villain trying desperately to hold onto his friend Keats and alienate him from Fanny Brawne.</p>
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<p class="introduction">Given that his name is linked with Severn's in Keats' letter divulging the news of Severn's baby and that both men were reputed to have "long studied in the Life-Academy" (<em>Letters</em>, ii. 205), one would expect confirmation of Ward's observations in these new letters. But they show only occasional evidence of sexual innuendo or racy banter, and are not self-centered and calculating. The Brown who emerges is in fact quite different from the man described by Rollins and Ward and favors the generous side of Dilke's estimate. He is consistently agreeable and pleasant, anxious about Severn's health and career, sensitive about the misfortunes of others, fair-minded, judicious and kind. He provides practical advice and counsel, shares remedies for physical ailments, and shows concern for Severn's wife and family, even to the extent of spending a sleepless night on hearing no news from them after the end of the Roman cholera outbreak in 1837. He is charmingly self-deprecatory, offering a number of comical self portraits. He is by turns playful and witty, droll and wise. He can be downright silly, as when he graffitis little exclamatory faces between lines or signs off one letter "with a bow profound, down to the ground" (<a href="/editions/brownsevern/letters/5sept1829.html">5, 8 Sept. 1829</a>). But he is also serious and reflective, grimly recounting the suicide of Louisa, the mistress of court artist George Hayter (<a href="/editions/brownsevern/letters/17nov1827.html">17 Nov. 1827</a>). If there are brief glimpses of a conquest here and there and smatterings of adolescent humor &#8212; when he speaks, for instance, of going to the Carnival with his friend Daniells, who is dressed as Lady Bull with "bubbies as big as Alderman Curtis' back side" &#8212; there are far more examples of Brown's solicitude about Severn and the welfare of his family, particularly in his compassionate response to young Henry's death. If Brown expressed delight in copying heads from Hogarth's <em>Rake's
Progress</em>, he also took great pleasure in producing delicate watercolor drawings of flowers.</p>
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<p class="introduction">One image of Brown after Keats' death is of a man alone "with spectacles on nose and pouch on side," writing occasional literary pieces and laboring over long, detailed missives to Hunt and Dilke about legal matters.<sup><a class="fn" href="#note26" name="fn26" id="fn26">26</a></sup> In addition to softening our view of Brown's character, these new letters present us with a much more compelling sense of his gregarious nature than we have had before. Brown was a bachelor in an age when bachelor households elicited far less comment than they might today, but he was not solitary. These letters bring out his active sociability and love of company. One is struck, for instance, by the variety of living arrangements he set up and how seldom Brown was actually alone. For a time he lived with Severn and Trelawny in Florence; then with Severn, William West, William Ewing (who had helped Severn nurse Keats) and Leigh Hunt's son in Rome; then with Kirkup and his mistress; with Trelawny and his daughter Zella, and with the widow Mrs. Webster. Later in England he kept house for two years with Mrs. Brown, the widow of his eldest brother, and her daughter. And when on his own with Carlino in Florence he was surrounded by a vibrant English community of writers and artists with whom he dined regularly.<sup><a class="fn" href="#note27" name="fn27" id="fn27">27</a></sup> In a certain sense, then, Brown was always improvising a family, seeking to assemble a lively household of voices both male and female, young and old.</p>
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<p class="introduction">This interest in family arises too in Brown's discussions of gardening, where he matches Severn's talk of children with his own horticultural effusions: "But my delightful green-house, my plants, my dear children in that nursery! Talk of your four children indeed! &#8212; why I have about 340, every one in his own pot! There may I be seen among them every morning, attending to their wants with a fatherly care. Oh, if you could but see that promising lad, my Epacris, now in full bloom. Mary's beauty! &#8212; what! does it equal that of my Melaleuca hypericifolia?" (<a href="/editions/brownsevern/letters/26nov1836.html">26 Nov. 1836</a>). Here and elsewhere he figures his flowers as family members, jokingly sparring with Severn over the beauty of their "children." Other letters show his experiments in cross-pollination, his efforts to create "strange varieties" from "bastard seeds," doubtless a reference to the botanical conversation between Perdita and Polixenes in Act IV of <em>The Winter's Tale</em> (<a href="/editions/brownsevern/letters/22june1834.html">22 June 1834</a>).</p>
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<p class="introduction">In dwelling on his sexual exploits, biographers have thus neglected Brown's less sensational side &#8212; his domesticity, his interest in the comforts of a well-appointed home and a flourishing garden. This aspect of his character emerges in frequent gossip about servants and household economy, the exchange of recipes, and occasional descriptions of his living quarters: "My parlour is every day becoming more comfortable, &#8212; a fire-place, (that smoketh no{t}) with a marble chimney-piece, &#8212; sets of book-shelves round the room, &#8212; a good matting under my feet, &#8212; cosey arm-chairs, and the window-curtains in preparation; &#8212; oh! I forgot the sofa! Nor shall I live so solitary as you may imagine, but hush! &#8212; to tell you more of that would make you guess too nearly at my puzzle" (<a href="/editions/brownsevern/letters/5nov1824.html">5 Nov. 1824</a>). That Brown was adept at housekeeping is confirmed by Severn when the two lived together in Rome. He tells his father that "M<sup>r</sup> Brown is the acting manager &#8212; he directs the Cooking &#8212; buying &#8212; and keeps us young shavers in order" (11 Jan. 1824). Although he often expressed frustration at Severn's sloppy business practices and gently chided him for not writing, Brown never withheld from him hospitality: "You will find me at N<sup>o</sup> 1905 Via Maggio, on the second floor, &#8212; and there you will find a bed, a plate, a knife, fork, and spoon, and a coffee-cup, &#8212; nay, I don't know whether I cannot, upon due application, afford you a chamber-pot. Pray come, if not for me, for the sake of yourself" (<a href="/editions/brownsevern/letters/30sept1828.html">30 Sept. 1828</a>).</p>
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<p class="introduction">If these letters show us the importance of home and garden to Brown, they also reveal his attachment to the stage and harken back, particularly in their style, to his earlier theatrical success in London. A striking feature of the writing is how consistently <em>performative</em> it is, how much invested in the energy of acting and theatricality. Brown adopts a surprisingly varied repertoire of roles in addressing Severn and he plays them with great exuberance and gusto ("Now, you rogue, I'll make your mouth water! I'm, in half an hour, to sit down before a dish of pickled salmon!! I've bought about five pounds of it!!! &#8212; a quarter of a Kit!!!! Huzza!!!!! [<a href="/editions/brownsevern/letters/26feb1830.html">26 Feb. 1830</a>]). He is by turns the wag, the rake, the writer, the gossip, the doctor, the sage, the philosopher, the businessman, the accountant, the financial advisor, the scold, and the country gentleman. He plays the art, book and literary critic as well as the social commentator. He acts the confidant and counselor, advocate and fan. A careful reading of these letters, moreover, reveals that his performance of these identities is decidedly self-conscious and that he finds great enjoyment in writing them.</p>
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<p class="introduction">In this regard, the consensus view of his "highly sexed" and "roughly ebullient nature," his bluff masculine presence, may need some revising.<sup><a class="fn" href="#note28" name="fn28" id="fn28">28</a></sup> For a significant subset of his personae involve conventional stereotypes of women. He plays the cook, as we have observed ("the 'Article' I am principally engaged in at present is a plum pudding for Christmas day" [<a href="/editions/brownsevern/letters/20dec1822.html">20 Dec. 1822</a>]), and also the protective and nurturing mother. "I'm the most motherly father you ever knew," he boasts to Severn, after keeping Carlino home from school because of a cough (<a href="/editions/brownsevern/letters/30mar1826.html">30 March 1826</a>). He evokes the fussy homemaker in his repeated mention of broken china,<sup><a class="fn" href="#note29" name="fn29" id="fn29">29</a></sup> and the dutiful wife in attempting to woo Severn to Florence: "Then when you daub at the Pitti, I shall (after a famous breakfast) pack you off at eight o' Clock, with an umbrella for sun and rain (which you can always leave at the gate), and such a walk!" (<a href="/editions/brownsevern/letters/6june1823.html">6, 7 June 1823</a>). That his identity is less well-defined, more porous than we have suspected, is also indicated by his long joke about entering a convent and happily residing there. "By the way," he winks at Severn, "I occupy the Abbess's apartments" (<a href="/editions/brownsevern/letters/20may1824.html">20 May 1824</a>). In the end, the issue of Brown's gender identity seems far more subtle than critics have acknowledged. It certainly merits closer attention.<sup><a class="fn" href="#note30" name="fn30" id="fn30">30</a></sup></p>
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<p class="introduction">The one role Brown never tired of performing, however, was that of the concerned and honest friend. And so one comes to see this as an essential part of his nature. In an essay titled, "Letter-Writing," he lists various kinds of letters but saves those from friends for last. It's not difficult to imagine that he had Severn on his mind as he was composing these lines: "At length I arrive at what my fingers have been aching to come at, &#8212; letters from a friend; or, if the world will allow it, from many friends. In my opinion, friendship can best express itself by the pen; from which alone the closest friendships have sometimes originated. . . . [T]hat honest, glowing sentiment, of all others the least selfish, never so thrills in our hearts as when our friend writes to us; and it must be often, and in all his moods, in his hopes and fears, in his joys and sorrows" (<em>Some Letters</em> 115). The great theme of these new letters is Brown's sustained friendship with Severn over more than twenty years. When read together with his other letters at the Houghton Library and Severn's communications to him in the British Library and Pforzheimer Collection, this series of correspondence offers us the fullest consecutive record of any of the friendships in the Keats circle after the poet's death. And what is remarkable about this friendship is its resilience in spite of the long passage of time during which the two did not see each other. Indeed, aside from a small piece of tenuous evidence,<sup><a class="fn" href="#note31" name="fn31" id="fn31">31</a></sup> there is no indication that the two friends met after 1830, though they continued to be warm friends.</p>
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<p class="introduction">As readers will see, many of these letters show that Brown was a fine judge of character. Sketches of fellow countrymen like Hayter, Kirkup, Reader and Taylor are keen and unsparing, concise executions of character. Hayter, for example, is drawn thus: "I could pardon his vanity, though it is greater than any man's I ever knew; but he is, in other respects, unpleasant, requiring one's services on every petty or useful occasion, and paying for them with manners just within the boundary of rudeness, &#8212; it is astonishing how much he can do in that way, without overstepping the actual boundary" (<a href="/editions/brownsevern/letters/17mar1827.html">17 March 1827</a>). And of Reader, who was coming to Rome, he warned: "His mind has a squint in it as well as his face. He is boasting and selfish. He will give a sugar plum in the hope of receiving a sirloin of beef. . . If you dine at his house, he has an intention on you" (<a href="/editions/brownsevern/letters/13april1826.html">13 April 1826</a>). When it came to Severn, however, he was always more kind and forgiving (though he had plenty to complain about). He tells his friend Thomas Richards, "I think him quite a perfect fellow. He has a generous way of thinking on all occasions and an independence of spirit that I seldom saw equalled" (Stillinger 145).</p>
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<p class="introduction">It is tempting to see parallels between Brown's friendship with Keats and later with Severn. In both cases he was willing to act as the handmaid to genius. A talented amateur artist himself he set far higher store on Severn's gifts than posterity has done. Early on he described him as the finest miniature portraitist living, delighted in his artistic successes in Rome, and went out of his way to appraise Severn's work at the RA exhibitions. As these letters show, Brown was an active participant in Severn's career, advising him on prices and patrons, encouraging and applauding him; he was conscious that by comparison with his own dilettante talents, Severn was, like Keats before him, the genuine article, a true creative artist.<sup><a class="fn" href="#note32" name="fn32" id="fn32">32</a></sup> But if in some ways Severn stood as Brown's proxy for Keats, there was also a genuine sympathy between them. They were both convivial men who loved Italy. They were both for a time single parents and they had shared memories of Keats and a lasting devotion to him.</p>
</li>
<li>
<p class="introduction">At one time or another Brown quarreled with all the leading members of the Keats circle, except for Severn. Given Brown's possessiveness about everything to do with Keats and the fact that Severn, rather than Brown, was increasingly being identified as <i>the</i> friend of Keats, the unruffled course of the two men's friendship which is confirmed in these letters is a tribute not only to Severn's but also to Brown's "generous way of thinking on all occasions." As one by one his own siblings died, he came to see Severn as more than just a good friend, but as an intimate, a member of the family. "Had I any thing more to say," Brown concludes in a moving early letter, "I would not spare myself, for your sake; for know, my dear Severn, I feel towards you as a brother for your kindness to our brother Keats" (<a href="/editions/brownsevern/letters/9march1821.html">9 March 1821</a>). The collection which follows offers a vivid picture of the vitality and persistence of that brotherly affection between Brown and Severn.</p>
<p style="text-align: center">* * *</p>
</li>
<li>
<p class="introduction">This revised edition (2010) corrects several transcriptional errors in the letter-texts, supplies new information in a number of the footnotes, rounding out dates for many Brown descendants and identifying more historical figures and literary references. Most important, it now, we believe, provides a more convincing date for one of the letters (6, 7 June [1824] <i>for</i> [1823]) and adds two significant new letters to the edition, that of 9 March 1821 to Severn (Letter 1), which has not previously been published in accurate form, and that of 17 October 1835 to Richard Monckton Milnes (Appendix Letter 4), which was published by Leonidas M. Jones in the <i>Keats-Shelley Memorial Bulletin</i> (1979), but is now largely unknown. We have provided fresh annotations for both of these letters.</p>
</li>
<li>
<p class="introduction">Charles Brown&#8217;s manuscript letter to Severn of 9 March 1821 came to Harvard as part of the Severn papers in 1972, and so Jack Stillinger was unable to include it in his edition (1966). Instead he had to rely on the flawed transcription made by William Sharp in his <i>The Life and Letters of Joseph Severn</i> (1892), though he did manage to supply a number of &#8220;purely conjectural&#8221; words and phrases to portions Sharp could not decipher, conjectures that have turned out to be largely accurate. Unlike his notorious transcriptions of Severn&#8217;s memoirs, William Sharp&#8217;s rendering of Brown&#8217;s letter contains only minor omissions and embellishments. Still, these alterations clearly affect the experience of reading the original letter by regularizing the punctuation and grammar and occasionally rearranging the syntax. Certainly emendations such as the following change the essential character if not the overall sense of the letter:</p>
<blockquote>Sharp: &#8220;I understand (as indeed Keats told me) how he intended to treat Lockhart&#8221; (88).<br/>
<br/>
MS: &#8220;I understand, (&amp; indeed Keats told me,) how he intended to have treated Lockhart.&#8221;<br/>
<br/>
Sharp: &#8220;Mrs. Brawne saw your letter, but her daughter did not, from whom the worst is kept back, in (to my mind) a very ill-judged way&#8221; (88).<br/>
<br/>
MS: &#8220;M<sup>rs</sup> B-- saw your letter, but not her daughter, from whom the worst is kept back, in (to my mind) a very ill judged way.&#8221;<br/>
<br/>
Sharp: &#8220;Yet had I anything more to say, I would not spare myself for your sake; for, my dear Severn, I feel towards you as a brother for your kindness to our brother Keats.&#8221;<br/>
<br/>
MS: &#8220;Yet had I any thing more to say, I would not spare myself, for your sake; for know, my dear Severn, I feel towards you as a brother for your kindness to our brother Keats.&#8221;</blockquote>
<p class="introduction">Sharp&#8217;s elision of that resonant, Lear-like &#8220;know&#8221; in the last example (and final sentence of the letter) makes a big difference tonally as well as psychologically. It forecasts the nature of Brown&#8217;s relationship with Severn over the next twenty-one years, and its presence genuinely heightens the powerful emotional impact at the end of the letter. We believe interventions like these are serious enough to merit a fresh transcription that accurately reflects both the spontaneity and emotional veracity of Brown&#8217;s letter.</p>
</li>
<li>
<p class="introduction">Brown&#8217;s letter of 17 October 1835 to Richard M. Milnes represents the earliest known piece of correspondence between the two men (by five years) and demonstrates that they were already on cordial terms, having first met in 1832-33, when Milnes was traveling in Italy with his family. The opening lines of the preface to his famous biography of Keats (1848) confirm this meeting: &#8220;It is now fifteen years ago that I met, at the villa of my distinguished friend Mr. Landor, on the beautiful hill-side of Fiesole, Mr. Charles Brown, a retired Russia-merchant, with whose name I was already familiar as the generous protector and devoted friend of the Poet Keats.&#8221; We learn from the letter that Brown has had another apoplectic seizure similar to the one he suffered in Vieusseux&#8217;s Reading Room in Florence the year before, and that his doctors have warned him that taking snuff could hasten his death. They have also tried to persuade him that the fit was epileptic, a faulty diagnosis since Brown experienced a number of transient ischemic attacks (TIA), or partial strokes, as we now know them, throughout his life. His longstanding skepticism about doctors thus turned out to be warranted.</p>
</li>
</ol>
<!--end the body -->
<div id="notes">
<h4>Notes</h4>
<!--add notes here-->
<p class="indent"><a id="note1" name="note1"><sup>1</sup></a> Trelawny to Captain Daniel Roberts, 19 Sept. 1858 (<em>Letters of Edward John Trelawny</em>, ed. H. Buxton Forman [Oxford: Oxford UP, 1910] 215). In his later years Brown cut back on his diet. <a href="#fn1">[Back]</a></p>
<p class="indent"><a id="note2" name="note2"><sup>2</sup></a> Of these fifty-nine letters, forty-six comprise the newly rediscovered letters (including one from Brown to Elizabeth Severn) and ten are at the Houghton Library, Harvard. Remarkably, only three of Brown's letters to Severn mentioned by Sharp remain untraced &#8211; 21, 28[?] August 1821; Dec. 1829; April[?] 1841. <a href="#fn2">[Back]</a></p>
<p class="indent"><a id="note3" name="note3"><sup>3</sup></a> 19 Sept. 1891, Houghton Library, Harvard, MS Am 801.4 (401). <a href="#fn3">[Back]</a></p>
<p class="indent"><a id="note4" name="note4"><sup>4</sup></a> Rev. of Jack Stillinger, ed. <em>The Letters of Charles Armitage Brown</em> (Cambridge, MA: Harvard UP, 1966) in <em>Keats-Shelley Journal</em> 16 (Winter 1967): 95. <a href="#fn4">[Back]</a></p>
<p class="indent"><a id="note5" name="note5"><sup>5</sup></a> <em>Illustrious Friends: The Story of Joseph Severn and His Son Arthur</em> (New York: Reynal, 1965) 81, 99. <a href="#fn5">[Back]</a></p>
<p class="indent"><a id="note6" name="note6"><sup>6</sup></a> For a more detailed account of the history of the Severn papers, see Scott 563-67. Only one letter from Brown to Severn appeared in the Wild sale to Arthur Houghton, Jr., who had earlier given Harvard ten letters (1954). As noted below, the forty-six rediscovered letters were not among the Severn Papers sold by John Wild. <a href="#fn6">[Back]</a></p>
<p class="indent"><a id="note7" name="note7"><sup>7</sup></a> In June 1931, Miss Horne gave the following material to Keats House: a letter from Joseph Severn to his sister Maria, dated Nov. 1, 1820; a number of letters and items concerning a memorial to Joseph Severn and his burial in the Protestant Cemetery, Rome; Joseph Severn's oil painting, "Greek Hill shepherds Rescuing a Lamb from a Vulture" (1825). <a href="#fn7">[Back]</a></p>
<p class="indent"><a id="note8" name="note8"><sup>8</sup></a> Amongst the Birkenhead correspondence is a curious item: a royalty statement from Moyco Press to Miss M. L. Horne of 20, Aubrey Walk, W8. The statement covers the period from Jan. to June 1945 and lists the titles of her two books: <em>Remarkable People</em> and <em>Life and Letters of Arthur Severn</em>. A search of WorldCat and COPAC yields no results for Miss Horne, her two books or the mysterious Moyco Press. Google is no better. <a href="#fn8">[Back]</a></p>
<p class="indent"><a id="note9" name="note9"><sup>9</sup></a> Lilian Fairclough to Lady Sheila Birkenhead, 22 May 1955. <a href="#fn9">[Back]</a></p>
<p class="indent"><a id="note10" name="note10"><sup>10</sup></a> Sheila Birkenhead to Lilian Fairclough, 25 May 1955 (copy). In the Introduction to <em>Illustrious Friends</em>, Birkenhead also expresses her gratitude to Mrs. Fairclough for rescuing Arthur Severn's Memoirs "from destruction" (xiii). <a href="#fn10">[Back]</a></p>
<p class="indent"><a id="note11" name="note11"><sup>11</sup></a> Sheila Birkenhead to Lilian Fairclough, 1 Jan. 1956 (copy). <a href="#fn11">[Back]</a></p>
<p class="indent"><a id="note12" name="note12"><sup>12</sup></a> The two letters are those of 21 March 1841 and 22 Jan. 1842. Most of the partially transcribed letters in Sharp's edition contain substantial omissions. In the first footnote of each letter we have noted Sharp's other citations. <a href="#fn12">[Back]</a></p>
<p class="indent"><a id="note13" name="note13"><sup>13</sup></a> We have chosen not to include the twenty-six unpublished letters from Brown to the Exeter Ironfounders, Huxhams, brought to light in 1988 and discussed in Gillian Iles's article in the <em>Keats-Shelley Journal</em> (1991). These letters, now at the LMA, concern a protracted argument over mechanical equipment, contain no new biographical information, and are simply not very interesting. <a href="#fn13">[Back]</a></p>
<p class="indent"><a id="note14" name="note14"><sup>14</sup></a> Charles W. Dilke to George Keats, 12 February 1833 (KC, ii. 10). <a href="#fn14">[Back]</a></p>
<p class="indent"><a id="note15" name="note15"><sup>15</sup></a> For an extended discussion of the quarrel over Dilke's picture, see Sue Brown's "Fresh Light" (146-47). <a href="#fn15">[Back]</a></p>
<p class="indent"><a id="note16" name="note16"><sup>16</sup></a> "My tedious Life" (Scott 646). <a href="#fn16">[Back]</a></p>
<p class="indent"><a id="note17" name="note17"><sup>17</sup></a> See, for example, H. C. Robinson's diary entry for 9 Aug. 1838: "Breakfast at Samuel Rogers. S[evern] made himself very entertaining &#8211; Told a curious anecdote of De Windt's malignity towards him" (<em>Henry Crabb Robinson on Books and Writers</em>. Ed. Edith J. Morley. 3 vols. [London, 1938] 2: 552), and also Mrs. Annie Fields's account of a meeting with Severn (M. A. de Wolfe Howe, "A Talk with Joseph Severn about John Keats." <em>The John Keats Memorial Volume</em> [London: John Lane, 1921] 106). <a href="#fn17">[Back]</a></p>
<p class="indent"><a id="note18" name="note18"><sup>18</sup></a> Additional evidence of a son appears in Severn's letter to Brown, 19 Sept. 1821, though Sharp excised the passage in his transcription (see Scott 173). <a href="#fn18">[Back]</a></p>
<p class="indent"><a id="note19" name="note19"><sup>19</sup></a> As Grant Scott has argued, the existence of an illegitimate child complicated Severn's decision to go to Rome with Keats (Scott 26-29). In her biography of Severn, Sue Brown also explores the implications of Severn's son. <a href="#fn19">[Back]</a></p>
<p class="indent"><a id="note20" name="note20"><sup>20</sup></a> John L. Bradley, Rev. of Stillinger's <em>The Letters of Charles Armitage Brown</em> in <em>The Modern Language Review</em> 63 (July 1968): 682. <a href="#fn20">[Back]</a></p>
<p class="indent"><a id="note21" name="note21"><sup>21</sup></a> To Mr F. Huxham / Iron foundry / Exeter, "Oriental". 20 June 1841 (LMA, K/MS/02/199). The "Oriental" was the name of the ship chartered by the Plymouth Company of New Zealand to take its main body of colonists to the newly founded settlement of New Plymouth. It sailed from Plymouth, England on 22 June 1841 and landed at New Plymouth on 7 Nov. 1841 (Beverley A. Mitchell, <em>Charles Armitage Brown Family Tree</em> [New Zealand: privately printed, 1983] 3). <a href="#fn21">[Back]</a></p>
<p class="indent"><a id="note22" name="note22"><sup>22</sup></a> At the Morgan Library and Museum. Only a small selection of these marginal notes have been quoted previously. <a href="#fn22">[Back]</a></p>
<p class="indent"><a id="note23" name="note23"><sup>23</sup></a> Walter Savage Landor. <a href="#fn23">[Back]</a></p>
<p class="indent"><a id="note24" name="note24"><sup>24</sup></a> Aileen Ward, <em>John Keats: The Making of a Poet</em>. 1963. Rev. ed. (New York: Farrar, Straus and Giroux, 1986). Bate, Gittings, Motion and Richardson offer fairly balanced assessments of Brown's character, though for obvious reasons those of Stillinger and McCormick are more positive. <a href="#fn24">[Back]</a></p>
<p class="indent"><a id="note25" name="note25"><sup>25</sup></a> See Stillinger 10-11, McCormick 72-73, 75-76, and Robert Gittings, <em>John Keats</em> (London: Heinemann, 1968) 589. <a href="#fn25">[Back]</a></p>
<p class="indent"><a id="note26" name="note26"><sup>26</sup></a> An impression we are likely to come away with from Stillinger's edition of the letters. <a href="#fn26">[Back]</a></p>
<p class="indent"><a id="note27" name="note27"><sup>27</sup></a> These included George Hayter, William Hazlitt, Leigh Hunt, Seymour Kirkup, Walter Savage Landor and for a time, Richard Westmacott. Noteworthy too are the number and assortment of people he lists who pass through Florence on their way to Rome and the traffic of goods back and forth &#8211; everything from pictures and books to stoves and thermometers. At various points, Brown sounds like the manager of a warehouse. <a href="#fn27">[Back]</a></p>
<p class="indent"><a id="note28" name="note28"><sup>28</sup></a> See Andrew Motion, <em>Keats</em> (London: Faber &amp; Faber, 1997) 195 and Walter Jackson Bate, <em>John Keats</em> (Cambridge, MA: Harvard UP, 1963) 347. <a href="#fn28">[Back]</a></p>
<p class="indent"><a id="note29" name="note29"><sup>29</sup></a> <a href="/editions/brownsevern/letters/26oct1826.html">26 Oct. 1826</a>; <a href="/editions/brownsevern/letters/2nov1826.html">2 Nov. 1826</a>; <a href="/editions/brownsevern/letters/17mar1827.html">17 March 1827</a>. <a href="#fn29">[Back]</a></p>
<p class="indent"><a id="note30" name="note30"><sup>30</sup></a> In this regard, Keats' comic reference to Brown giving birth is noteworthy as well: "Brown has been walking up and down the room a breeding &#8211; now at this moment he is being delivered of a couplet &#8211; and I dare say will be as well as can be expected &#8211; Gracious &#8211; he has twins!" (Letters, ii. 66). <a href="#fn30">[Back]</a></p>
<p class="indent"><a id="note31" name="note31"><sup>31</sup></a> Severn's letter to Brown of 21 Nov. 1837, which forms a part of the packet of Brown letters in Lady Townsend's collection. Its presence there may be explained by the possibility that Brown and Severn briefly met up again in London before Brown left for New Zealand in June 1841. This would have given him the opportunity to return Severn's letter. <a href="#fn31">[Back]</a></p>
<p class="indent"><a id="note32" name="note32"><sup>32</sup></a> See, for example, his remarks about Severn to Henry Snook in his letter of <a href="/editions/brownsevern/letters/11feb1820.html">11 Feb. 1820</a>. <a href="#fn32">[Back]</a></p>
<!--end of notes--></div>
</div></div></div><section class="field field-name-field-parent-section field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Section:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/node/31535">Electronic Editions</a></div></div></section><section class="field field-name-field-resource-index field-type-entityreference field-label-above view-mode-fulltext"><h2 class="field-label">Parent Resource:&nbsp;</h2><div class="field-items"><div class="field-item even"><a href="/editions/brownsevern/index.html">New Letters from Charles Brown to Joseph Severn</a></div></div></section><section class="field field-name-taxonomy-vocabulary-52 field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Section:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/section/editions/new-letters-from-charles-brown-to-joseph-severn" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">New Letters from Charles Brown to Joseph Severn</a></li></ul></section><section class="field field-name-opencalais-city-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">City:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/city/rome" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Rome</a></li><li class="field-item odd"><a href="/category/city/london" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">London</a></li><li class="field-item even"><a href="/category/city/florence" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Florence</a></li></ul></section><section class="field field-name-opencalais-country-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Country:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/country/italy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Italy</a></li><li class="field-item odd"><a href="/category/country/new-zealand" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">New Zealand</a></li></ul></section><section class="field field-name-opencalais-organization-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Organization:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/organization/harvard-university" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Harvard University</a></li><li class="field-item odd"><a href="/category/organization/royal-academy" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Royal Academy</a></li></ul></section><section class="field field-name-opencalais-person-tags field-type-taxonomy-term-reference field-label-above view-mode-fulltext"><h2 class="field-label">Person:&nbsp;</h2><ul class="field-items"><li class="field-item even"><a href="/category/person/joseph-severn" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joseph Severn</a></li><li class="field-item odd"><a href="/category/person/walter-severn" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Walter Severn</a></li><li class="field-item even"><a href="/category/person/arthur-severn" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Arthur Severn</a></li><li class="field-item odd"><a href="/category/person/henry-snook" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Henry Snook</a></li><li class="field-item even"><a href="/category/person/thomas-richards" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Thomas Richards</a></li><li class="field-item odd"><a href="/category/person/edward-trelawny" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Edward Trelawny</a></li><li class="field-item even"><a href="/category/person/lilian-fairclough" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Lilian Fairclough</a></li><li class="field-item odd"><a href="/category/person/charles-dilke" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Charles Dilke</a></li><li class="field-item even"><a href="/category/person/marianne-hunt" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Marianne Hunt</a></li><li class="field-item odd"><a href="/category/person/sheila-birkenhead" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Sheila Birkenhead</a></li><li class="field-item even"><a href="/category/person/charles-brown" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Charles Brown</a></li><li class="field-item odd"><a href="/category/person/mary-larkin-horne" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mary Larkin Horne</a></li><li class="field-item even"><a href="/category/person/george-keats" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">George Keats</a></li><li class="field-item odd"><a href="/category/person/mary-horne" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Mary Horne</a></li><li class="field-item even"><a href="/category/person/horace-scudder" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Horace Scudder</a></li><li class="field-item odd"><a href="/category/person/richard-monckton-milnes" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Richard Monckton Milnes</a></li><li class="field-item even"><a href="/category/person/jack-stillinger" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Jack Stillinger</a></li><li class="field-item odd"><a href="/category/person/joanna-richardson" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Joanna Richardson</a></li><li class="field-item even"><a href="/category/person/william-sharp" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">William Sharp</a></li><li class="field-item odd"><a href="/category/person/arthur-houghton" typeof="skos:Concept" property="rdfs:label skos:prefLabel" datatype="">Arthur Houghton</a></li></ul></section>Thu, 19 Jan 2012 20:33:14 +0000rc-admin18126 at http://www.rc.umd.edu